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 2:23

בַּיּוֹם 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 message

גֵּוִי 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.

On The Name

In Shemot 3:13-15,

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.

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]

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

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,

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.

The Law and The Truth

Gog has backed out for now. As the Ramchal said in Tikkun 60:

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.

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

Whiter than White Wine

The texts

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."

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.

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!

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:

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.

In this light, Yisrael was the son of Yehudah, who takes the place of Yitzchak. Or, if you prefer, Yitzchak was called Yehudah, the son of Avraham. Henceforth, we submit the following Perush:

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)

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.

בַּבֶּטֶן, עָקַב אֶת-אָחִיו; וּבְאוֹנוֹ, שָׂרָה אֶת-אֱלֹהִים

(Hoshea 12:4)

Dark Matter Explained

Actually, dark energy is explained; dark matter is explained away, in Emergent Gravity and the Dark Universe, by Erik Verlinde.

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.

מֵעֲמַל נַפְשׁוֹ, יִרְאֶה יִשְׂבָּע--בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי, לָרַבִּים; וַעֲו‍ֹנֹתָם, הוּא יִסְבֹּל

(Yeshayah 53:11)

Mashal and Nimshal

A commentary to the beginning of Ramchal:

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)

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.

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

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.

On The Tikkun

A part of the Ramchal's Iggeret 15:

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

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.

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.

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:

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

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.

Aval Anachnu v'Avoteinu Chata'nu

I saw this article by rabbi Nathan Lopes Cardozo. The flaws in the Torah are because of, and according to, Chata'ei Avoteinu SheChat'u. Who wants to repair the flaws, will encounter the Chata'ei Avoteinu in the Talmidei Chachamim, who insist that this is not the truth, i.e., that there are no flaws in the Torah. We are Tzaddikim, Lo Chata'nu, we did not sin. But, Anachnu v'Avoteinu Chata'nu. אבל אנחנו ואבותינו חטאנו. We and our fathers sinned. אין לנו אלא דברי האמת. We only have the words of truth.

I am Hashem: כִּי-אֲנִי יְהוָה

The following is somewhat similar to the combination of Devarim 15 and "Vayikra 25", where the combined text is stronger, exactly because it is a symphony of voices. It suggests that the parts are indeed parts of a bigger Torah.

The two eerily similar prophetic texts, one from the left and one from the right, can be combined by interleaving. A reason for combining these sources in this way is to show how similar they are. The parts are of Yechezkel, H, Dtn2, D; each prophet recorded what he heard. The combination is stronger than the parts. Because it is a symphony:

וְהָיָה כִי-יָבֹאוּ עָלֶיךָ כָּל-הַדְּבָרִים הָאֵלֶּה וַהֲשֵׁבֹתָ, אֶל-לְבָבֶךָ, בְּכָל-הַגּוֹיִם, אֲשֶׁר הִדִּיחֲךָ יְהוָה שָׁמָּה. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד, וְרָעָה אֶתְהֶן--אֵת, עַבְדִּי דָוִיד; הוּא יִרְעֶה אֹתָם, וְהוּא-יִהְיֶה לָהֶן לְרֹעֶה. וְשַׁבְתָּ עַד-יְהוָה אַתָּה וּבָנֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי, בְּרָכָה. וְהוֹשַׁבְתִּי אֶתְכֶם כְּקַדְמוֹתֵיכֶם, וְהֵיטִבֹתִי מֵרִאשֹׁתֵיכֶם, וִידַעְתֶּם, כִּי-אֲנִי יְהוָה. וְשָׁב יְהוָה אֶת-שְׁבוּתְךָ, וְרִחֲמֶךָ; וְשָׁב, וְקִבֶּצְךָ מִכָּל-הָעַמִּים, אֲשֶׁר הֱפִיצְךָ יְהוָה שָׁמָּה. אִם-יִהְיֶה נִדַּחֲךָ, בִּקְצֵה הַשָּׁמָיִם--מִשָּׁם, יְקַבֶּצְךָ יְהוָה וּמִשָּׁם, יִקָּחֶךָ. וֶהֱבִיאֲךָ יְהוָה אֶל-הָאָרֶץ אֲשֶׁר-יָרְשׁוּ אֲבֹתֶיךָ--וִירִשְׁתָּהּ; וְהֵיטִבְךָ וְהִרְבְּךָ, מֵאֲבֹתֶיךָ. וְנָתַתִּי לָכֶם לֵב חָדָשׁ, וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם; וַהֲסִרֹתִי אֶת-לֵב הָאֶבֶן, מִבְּשַׂרְכֶם, וְנָתַתִּי לָכֶם, לֵב בָּשָׂר. וּמָל יְהוָה אֶת-לְבָבְךָ, וְאֶת-לְבַב זַרְעֶךָ: לְאַהֲבָה אֶת-יְהוָה בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ--לְמַעַן חַיֶּיךָ. וְאֶת-רוּחִי, אֶתֵּן בְּקִרְבְּכֶם; וְעָשִׂיתִי, אֵת אֲשֶׁר-בְּחֻקַּי תֵּלֵכוּ, וּמִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם. וְנָתַן יְהוָה אֵת כָּל-הָאָלוֹת הָאֵלֶּה, עַל-אֹיְבֶיךָ וְעַל-שֹׂנְאֶיךָ, אֲשֶׁר רְדָפוּךָ. וְהוֹתִירְךָ יְהוָה בְּכֹל מַעֲשֵׂה יָדֶךָ, בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ--לְטֹבָה: כִּי יָשׁוּב יְהוָה, לָשׂוּשׂ עָלֶיךָ לְטוֹב, כַּאֲשֶׁר-שָׂשׂ, עַל-אֲבֹתֶיךָ. כִּי תָשׁוּב אֶל-יְהוָה בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם; וְנָתְנָה הָאָרֶץ יְבוּלָהּ, וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ. וּנְתָנְךָ יְהוָה, עֶלְיוֹן, עַל, כָּל-גּוֹיֵי הָאָרֶץ. וּבָאוּ עָלֶיךָ כָּל-הַבְּרָכוֹת הָאֵלֶּה, וְהִשִּׂיגֻךָ: כִּי תִשְׁמַע, בְּקוֹל יְהוָה. וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת-בָּצִיר, וּבָצִיר יַשִּׂיג אֶת-זָרַע; וַאֲכַלְתֶּם לַחְמְכֶם לָשֹׂבַע, וִישַׁבְתֶּם לָבֶטַח בְּאַרְצְכֶם. בָּרוּךְ אַתָּה, בָּעִיר; וּבָרוּךְ אַתָּה, בַּשָּׂדֶה. בָּרוּךְ פְּרִי-בִטְנְךָ וּפְרִי אַדְמָתְךָ, וּפְרִי בְהֶמְתֶּךָ--שְׁגַר אֲלָפֶיךָ, וְעַשְׁתְּרוֹת צֹאנֶךָ. בָּרוּךְ טַנְאֲךָ, וּמִשְׁאַרְתֶּךָ. בָּרוּךְ אַתָּה, בְּבֹאֶךָ; וּבָרוּךְ אַתָּה, בְּצֵאתֶךָ. וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד; וְהִשְׁבַּתִּי חַיָּה רָעָה, מִן-הָאָרֶץ, וְחֶרֶב, לֹא-תַעֲבֹר בְּאַרְצְכֶם. יִתֵּן יְהוָה אֶת-אֹיְבֶיךָ הַקָּמִים עָלֶיךָ, נִגָּפִים לְפָנֶיךָ: בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ, וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ. וּרְדַפְתֶּם, אֶת-אֹיְבֵיכֶם; וְנָפְלוּ לִפְנֵיכֶם, לֶחָרֶב. וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה, וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ; וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם, לֶחָרֶב. יְצַו יְהוָה אִתְּךָ, אֶת-הַבְּרָכָה, בַּאֲסָמֶיךָ, וּבְכֹל מִשְׁלַח יָדֶךָ; וּבֵרַכְךָ--בָּאָרֶץ, אֲשֶׁר יְהוָה נֹתֵן לָךְ. יְקִימְךָ יְהוָה לוֹ לְעַם קָדוֹשׁ, כַּאֲשֶׁר נִשְׁבַּע-לָךְ: וְהָלַכְתָּ, בִּדְרָכָיו. וּפָנִיתִי אֲלֵיכֶם--וְהִפְרֵיתִי אֶתְכֶם, וְהִרְבֵּיתִי אֶתְכֶם; וַהֲקִימֹתִי אֶת-בְּרִיתִי, אִתְּכֶם. וְרָאוּ כָּל-עַמֵּי הָאָרֶץ, כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ; וְיָרְאוּ, מִמֶּךָּ. וְהוֹתִרְךָ יְהוָה לְטוֹבָה, בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתֶךָ--עַל, הָאֲדָמָה, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ, לָתֶת לָךְ. וַאֲכַלְתֶּם יָשָׁן, נוֹשָׁן; וְיָשָׁן, מִפְּנֵי חָדָשׁ תּוֹצִיאוּ. וְנָתַתִּי מִשְׁכָּנִי, בְּתוֹכְכֶם; וְלֹא-תִגְעַל נַפְשִׁי, אֶתְכֶם. וְהִתְהַלַּכְתִּי, בְּתוֹכְכֶם, וְהָיִיתִי לָכֶם, לֵאלֹהִים; וְאַתֶּם, תִּהְיוּ-לִי לְעָם. יִפְתַּח יְהוָה לְךָ אֶת-אוֹצָרוֹ הַטּוֹב אֶת-הַשָּׁמַיִם, לָתֵת מְטַר-אַרְצְךָ בְּעִתּוֹ, וּלְבָרֵךְ, אֵת כָּל-מַעֲשֵׂה יָדֶךָ; וְהִלְוִיתָ גּוֹיִם רַבִּים, וְאַתָּה לֹא תִלְוֶה. וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם, וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. וּנְתָנְךָ יְהוָה לְרֹאשׁ, וְלֹא לְזָנָב, וְהָיִיתָ רַק לְמַעְלָה, וְלֹא תִהְיֶה לְמָטָּה, וְלֹא תָסוּר, מִכָּל-הַדְּבָרִים, יָמִין, וּשְׂמֹאול, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת. הַנִּסְתָּרֹת--לַיהוָה, אֱלֹהֵינוּ; וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ, עַד-עוֹלָם. וְעַבְדִּי דָוִד, נָשִׂיא בְתוֹכָם. וְיָדְעוּ, הַגּוֹיִם, כִּי אֲנִי יְהוָה, מְקַדֵּשׁ אֶת-יִשְׂרָאֵל--בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם, לְעוֹלָם

Translation:

And it will be, when all these things will come upon you, and you will take it to your heart among the nations to which Hashem has driven you. I will establish over them a single shepherd and he will tend to them - My servant David, he will tend to them and will be a shepherd unto them. And you will come back to Hashem you and your children, with all your heart and with all you soul. Then I will make them and the surroundings of My hill into a blessing. I will resettle you as you were formerly, and I will make it better than it was in your beginning; then you will know that I am Hashem. Then Hashem will bring back your captivity and be merciful to you. And He will come back and gather you from all the peoples to which Hashem has scattered you. If you will be driven to the end of the skies, Hashem will gather you from there, and He will take you from there. And Hashem will bring you in the land that your fathers possessed, and you will take possession of it, and He will be good to you and multiply you more than your fathers. I will give you a new heart and put a new spirit within you. I will remove the heart of stone from your flesh and give you a heart of flesh. And Hashem will circumcise your heart and your seed's heart so as to love Hashem with all your heart and with all your soul so that you will live. I will put My spirit within you, and I will make it so that you will follow My decrees and guard My ordinances and fulfill them. And Hashem will put all these curses on your enemies and on those who hate you, who have pursued you. And Hashem will give you extra of all your hand's work, of the fruit of your womb and of the fruit of your animals and the fruit of the land for good. Because Hashem will come back to have satisfaction over you as He had satisfaction over your fathers, when you will come back to Hashem with all your heart and with all your soul. Then I shall give you rains in their time, and the earth will give its crop. And Hashem will set you high above all the nations of the earth. And all these blessings will come on you and catch up with you when you will listen to the voice of Hashem. And threshing will extend to vintage for you, and vintage will extend to seeding, and you will eat your bread to the full, and you will live in security in your land. You will be blessed in the city, and you will be blessed in the field. The fruit of your womb and the fruit of your land and the fruit of your animals, your animal's offspring and your flock's young, will be blessed. Your basket and your bowl will be blessed. You will be blessed when you come in, and you will be blessed when you go out. And I will give peace in the land, and you will lay down with no one making you afraid, and I shall make wild animals cease from the land, and a sword will not pass through your land. Hashem will make your enemies who come up against you stricken in front of you. By one road they will come out at you, and by seven roads they will flee in front of you. And you will chase your enemies, and they will fall in front of you by the sword. Hashem will command the blessing for you in your storehouses and in everything your hand takes on and will bless you in the land that Hashem is giving you. Hashem will establish you for Him as a holy people that he swore to you and you will go in His ways. And five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall in front of you by the sword. And I shall turn to you, and make you fruitful and make you multiply, and I shall establish My covenant with you. And all the peoples of the earth will see that Hashem's name is called on you, and they will be afraid of you. And Hashem will give a surplus of good in the fruit of your womb and in the fruit of your animals and in the fruit of your land, on the land that Hashem swore to your fathers to give you. And you will eat the oldest of the old, and you will take out the old because of the new. And I shall have My dwelling place with you, and my soul will not scorn you. And I shall walk among you, and I shall be God to you, and you will be a people to me. Hashem will open his good treasure, the Heavens, to you, to give your land showers at their time and to bless all your hand's work. And you will lend to many nations, and you will not borrow. And I will break the beams of your yoke and have you go standing tall. And Hashem will put you at the head and not at the tail, and you will only be above and you will not be below and you will not turn from all the things, right, and left, all the words of this Torah. The hidden things belong to Hashem our G-d, and the revealed things belong to us and our children, for-ever. And My servant David, exalted among them. Then the nations will know that I am Hashem, who sanctifies Israel, when My sanctuary will be among them, forever.

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Chag Succot Sameach!
Chag HaAtzeret Sameach!

The Voice Of Hashem

Here is the beginning of Devarim 28:

א וְהָיָה, אִם-שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ, לִשְׁמֹר לַעֲשׂוֹת אֶת-כָּל-מִצְו‍ֹתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם-- וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ, עֶלְיוֹן, עַל, כָּל-גּוֹיֵי הָאָרֶץ. ב וּבָאוּ עָלֶיךָ כָּל-הַבְּרָכוֹת הָאֵלֶּה, וְהִשִּׂיגֻךָ: כִּי תִשְׁמַע, בְּקוֹל יְהוָה אֱלֹהֶיךָ. ג בָּרוּךְ אַתָּה, בָּעִיר; וּבָרוּךְ אַתָּה, בַּשָּׂדֶה. ד בָּרוּךְ פְּרִי-בִטְנְךָ וּפְרִי אַדְמָתְךָ, וּפְרִי בְהֶמְתֶּךָ--שְׁגַר אֲלָפֶיךָ, וְעַשְׁתְּרוֹת צֹאנֶךָ. ה בָּרוּךְ טַנְאֲךָ, וּמִשְׁאַרְתֶּךָ. ו בָּרוּךְ אַתָּה, בְּבֹאֶךָ; וּבָרוּךְ אַתָּה, בְּצֵאתֶךָ. ז יִתֵּן יְהוָה אֶת-אֹיְבֶיךָ הַקָּמִים עָלֶיךָ, נִגָּפִים לְפָנֶיךָ: בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ, וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ. ח יְצַו יְהוָה אִתְּךָ, אֶת-הַבְּרָכָה, בַּאֲסָמֶיךָ, וּבְכֹל מִשְׁלַח יָדֶךָ; וּבֵרַכְךָ--בָּאָרֶץ, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ. ט יְקִימְךָ יְהוָה לוֹ לְעַם קָדוֹשׁ, כַּאֲשֶׁר נִשְׁבַּע-לָךְ: כִּי תִשְׁמֹר, אֶת-מִצְו‍ֹת יְהוָה אֱלֹהֶיךָ, וְהָלַכְתָּ, בִּדְרָכָיו. י וְרָאוּ כָּל-עַמֵּי הָאָרֶץ, כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ; וְיָרְאוּ, מִמֶּךָּ. יא וְהוֹתִרְךָ יְהוָה לְטוֹבָה, בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתֶךָ--עַל, הָאֲדָמָה, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ, לָתֶת לָךְ. יב יִפְתַּח יְהוָה לְךָ אֶת-אוֹצָרוֹ הַטּוֹב אֶת-הַשָּׁמַיִם, לָתֵת מְטַר-אַרְצְךָ בְּעִתּוֹ, וּלְבָרֵךְ, אֵת כָּל-מַעֲשֵׂה יָדֶךָ; וְהִלְוִיתָ גּוֹיִם רַבִּים, וְאַתָּה לֹא תִלְוֶה. יג וּנְתָנְךָ יְהוָה לְרֹאשׁ, וְלֹא לְזָנָב, וְהָיִיתָ רַק לְמַעְלָה, וְלֹא תִהְיֶה לְמָטָּה: כִּי-תִשְׁמַע אֶל-מִצְו‍ֹת יְהוָה אֱלֹהֶיךָ, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--לִשְׁמֹר וְלַעֲשׂוֹת. יד וְלֹא תָסוּר, מִכָּל-הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם--יָמִין וּשְׂמֹאול: לָלֶכֶת, אַחֲרֵי אֱלֹהִים אֲחֵרִים--לְעָבְדָם.
טו וְהָיָה, אִם-לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ, לִשְׁמֹר לַעֲשׂוֹת אֶת-כָּל-מִצְו‍ֹתָיו וְחֻקֹּתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם-- וּבָאוּ עָלֶיךָ כָּל-הַקְּלָלוֹת הָאֵלֶּה, וְהִשִּׂיגוּךָ

There are four places of "Mitzvot" in this section. If the bold-faced italic sections are removed, the symmetry between the "if" and the "if-not" is restored and the unwanted instances of "if" in the middle of the passage, are no more.

If you listen to the voice of Hashem, does it not need to say that we need to keep the commandments, in order that it is clear what it means, to "listen to the voice of Hashem?" The point is, that no we do not need it, if and when we return to Him with all our heart and with all our soul. Then we do hear the voice of Hashem. We do the Mitzva, not because it is written, because we hear it from Hashem. But if we do not return with all our heart and with all our soul, then we do not hear His voice, then we need the written commandments, and this is most likely why D/R added these sections.

Addendum:

Combining the words of Dtn2 with the blessings part of Devarim 28, we propose, similar to the proposed combining of Yechezkel with Vayikra 26:

וְהָיָה כִי-יָבֹאוּ עָלֶיךָ כָּל-הַדְּבָרִים הָאֵלֶּה וַהֲשֵׁבֹתָ, אֶל-לְבָבֶךָ, בְּכָל-הַגּוֹיִם, אֲשֶׁר הִדִּיחֲךָ יְהוָה שָׁמָּה. וְשַׁבְתָּ עַד-יְהוָה אַתָּה וּבָנֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. וְשָׁב יְהוָה אֶת-שְׁבוּתְךָ, וְרִחֲמֶךָ; וְשָׁב, וְקִבֶּצְךָ מִכָּל-הָעַמִּים, אֲשֶׁר הֱפִיצְךָ יְהוָה שָׁמָּה. אִם-יִהְיֶה נִדַּחֲךָ, בִּקְצֵה הַשָּׁמָיִם--מִשָּׁם, יְקַבֶּצְךָ יְהוָה וּמִשָּׁם, יִקָּחֶךָ. וֶהֱבִיאֲךָ יְהוָה אֶל-הָאָרֶץ אֲשֶׁר-יָרְשׁוּ אֲבֹתֶיךָ--וִירִשְׁתָּהּ; וְהֵיטִבְךָ וְהִרְבְּךָ, מֵאֲבֹתֶיךָ. וּמָל יְהוָה אֶת-לְבָבְךָ, וְאֶת-לְבַב זַרְעֶךָ: לְאַהֲבָה אֶת-יְהוָה בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ--לְמַעַן חַיֶּיךָ. וְנָתַן יְהוָה אֵת כָּל-הָאָלוֹת הָאֵלֶּה, עַל-אֹיְבֶיךָ וְעַל-שֹׂנְאֶיךָ, אֲשֶׁר רְדָפוּךָ. וְהוֹתִירְךָ יְהוָה בְּכֹל מַעֲשֵׂה יָדֶךָ, בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ--לְטֹבָה: כִּי יָשׁוּב יְהוָה, לָשׂוּשׂ עָלֶיךָ לְטוֹב, כַּאֲשֶׁר-שָׂשׂ, עַל-אֲבֹתֶיךָ. כִּי תָשׁוּב אֶל-יְהוָה בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. וּנְתָנְךָ יְהוָה, עֶלְיוֹן, עַל, כָּל-גּוֹיֵי הָאָרֶץ. וּבָאוּ עָלֶיךָ כָּל-הַבְּרָכוֹת הָאֵלֶּה, וְהִשִּׂיגֻךָ: כִּי תִשְׁמַע, בְּקוֹל יְהוָה. בָּרוּךְ אַתָּה, בָּעִיר; וּבָרוּךְ אַתָּה, בַּשָּׂדֶה. בָּרוּךְ פְּרִי-בִטְנְךָ וּפְרִי אַדְמָתְךָ, וּפְרִי בְהֶמְתֶּךָ--שְׁגַר אֲלָפֶיךָ, וְעַשְׁתְּרוֹת צֹאנֶךָ. בָּרוּךְ טַנְאֲךָ, וּמִשְׁאַרְתֶּךָ. בָּרוּךְ אַתָּה, בְּבֹאֶךָ; וּבָרוּךְ אַתָּה, בְּצֵאתֶךָ. יִתֵּן יְהוָה אֶת-אֹיְבֶיךָ הַקָּמִים עָלֶיךָ, נִגָּפִים לְפָנֶיךָ: בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ, וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ. יְצַו יְהוָה אִתְּךָ, אֶת-הַבְּרָכָה, בַּאֲסָמֶיךָ, וּבְכֹל מִשְׁלַח יָדֶךָ; וּבֵרַכְךָ--בָּאָרֶץ, אֲשֶׁר יְהוָה נֹתֵן לָךְ. יְקִימְךָ יְהוָה לוֹ לְעַם קָדוֹשׁ, כַּאֲשֶׁר נִשְׁבַּע-לָךְ: וְהָלַכְתָּ, בִּדְרָכָיו. וְרָאוּ כָּל-עַמֵּי הָאָרֶץ, כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ; וְיָרְאוּ, מִמֶּךָּ. וְהוֹתִרְךָ יְהוָה לְטוֹבָה, בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתֶךָ--עַל, הָאֲדָמָה, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ, לָתֶת לָךְ. יִפְתַּח יְהוָה לְךָ אֶת-אוֹצָרוֹ הַטּוֹב אֶת-הַשָּׁמַיִם, לָתֵת מְטַר-אַרְצְךָ בְּעִתּוֹ, וּלְבָרֵךְ, אֵת כָּל-מַעֲשֵׂה יָדֶךָ; וְהִלְוִיתָ גּוֹיִם רַבִּים, וְאַתָּה לֹא תִלְוֶה. וּנְתָנְךָ יְהוָה לְרֹאשׁ, וְלֹא לְזָנָב, וְהָיִיתָ רַק לְמַעְלָה, וְלֹא תִהְיֶה לְמָטָּה, וְלֹא תָסוּר, מִכָּל-הַדְּבָרִים, יָמִין, וּשְׂמֹאול, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת. הַנִּסְתָּרֹת--לַיהוָה, אֱלֹהֵינוּ; וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ, עַד-עוֹלָם

Translation:

And it will be, when all these things will come upon you, and you will take it to your heart among the nations to which Hashem has driven you, and you will come back to Hashem you and your children, with all your heart and with all you soul. Then Hashem will bring back your captivity and be merciful to you. And He will come back and gather you from all the peoples to which Hashem has scattered you. If you will be driven to the end of the skies, Hashem will gather you from there, and He will take you from there. And Hashem will bring you in the land that your fathers possessed, and you will take possession of it, and He will be good to you and multiply you more than your fathers. And Hashem will circumcise your heart and your seed's heart so as to love Hashem with all your heart and with all your soul so that you will live. And Hashem will put all these curses on your enemies and on those who hate you, who have pursued you. And Hashem will give you extra of all your hand's work, of the fruit of your womb and of the fruit of your animals and the fruit of the land for good. Because Hashem will come back to have satisfaction over you as He had satisfaction over your fathers, when you will come back to Hashem with all your heart and with all your soul. And Hashem will set you high above all the nations of the earth. And all these blessings will come on you and catch up with you when you will listen to the voice of Hashem: You will be blessed in the city, and you will be blessed in the field. The fruit of your womb and the fruit of your land and the fruit of your animals, your animal's offspring and your flock's young, will be blessed. Your basket and your bowl will be blessed. You will be blessed when you come in, and you will be blessed when you go out. Hashem will make your enemies who come up against you stricken in front of you. By one road they will come out at you, and by seven roads they will flee in front of you. Hashem will command the blessing for you in your storehouses and in everything your hand takes on and will bless you in the land that Hashem is giving you. Hashem will establish you for Him as a holy people that he swore to you and you will go in His ways. And all the peoples of the earth will see that Hashem's name is called on you, and they will be afraid of you. And Hashem will give a surplus of good in the fruit of your womb and in the fruit of your animals and in the fruit of your land, on the land that Hashem swore to your fathers to give you. Hashem will open his good treasure, the Heavens, to you, to give your land showers at their time and to bless all your hand's work. And you will lend to many nations, and you will not borrow, and Hashem will put you at the head and not at the tail, and you will only be above and you will not be below and you will not turn from all the things, right, and left, all the words of this Torah. The hidden things belong to Hashem our G-d, and the revealed things belong to us and our children, for-ever.

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Chag Succot Sameach!

The Work of D/R

The work of the editor/redactor D/R is best described by giving a few examples. The following is Devarim 4:25-40. It is a paragraph in the Torah that starts with verses from the parashah of D2, denoted by the bold font. They were added by D/R:

כה כִּי-תוֹלִיד בָּנִים וּבְנֵי בָנִים, וְנוֹשַׁנְתֶּם בָּאָרֶץ; וְהִשְׁחַתֶּם, וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל, וַעֲשִׂיתֶם הָרַע בְּעֵינֵי יְהוָה-אֱלֹהֶיךָ, לְהַכְעִיסוֹ. כו הַעִידֹתִי בָכֶם הַיּוֹם אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, כִּי-אָבֹד תֹּאבֵדוּן מַהֵר, מֵעַל הָאָרֶץ, אֲשֶׁר אַתֶּם עֹבְרִים אֶת-הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ: לֹא-תַאֲרִיכֻן יָמִים עָלֶיהָ, כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן. כז וְהֵפִיץ יְהוָה אֶתְכֶם, בָּעַמִּים; וְנִשְׁאַרְתֶּם, מְתֵי מִסְפָּר, בַּגּוֹיִם, אֲשֶׁר יְנַהֵג יְהוָה אֶתְכֶם שָׁמָּה. כח וַעֲבַדְתֶּם-שָׁם אֱלֹהִים, מַעֲשֵׂה יְדֵי אָדָם: עֵץ וָאֶבֶן--אֲשֶׁר לֹא-יִרְאוּן וְלֹא יִשְׁמְעוּן, וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן. כט וּבִקַּשְׁתֶּם מִשָּׁם אֶת-יְהוָה אֱלֹהֶיךָ, וּמָצָאתָ: כִּי תִדְרְשֶׁנּוּ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. ל בַּצַּר לְךָ--וּמְצָאוּךָ, כֹּל הַדְּבָרִים הָאֵלֶּה; בְּאַחֲרִית, הַיָּמִים, וְשַׁבְתָּ עַד-יְהוָה אֱלֹהֶיךָ, וְשָׁמַעְתָּ בְּקֹלוֹ. לא כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ, לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ; וְלֹא יִשְׁכַּח אֶת-בְּרִית אֲבֹתֶיךָ, אֲשֶׁר נִשְׁבַּע לָהֶם. לב כִּי שְׁאַל-נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר-הָיוּ לְפָנֶיךָ, לְמִן-הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל-הָאָרֶץ, וּלְמִקְצֵה הַשָּׁמַיִם, וְעַד-קְצֵה הַשָּׁמָיִם: הֲנִהְיָה, כַּדָּבָר הַגָּדוֹל הַזֶּה, אוֹ, הֲנִשְׁמַע כָּמֹהוּ. לג הֲשָׁמַע עָם קוֹל אֱלֹהִים מְדַבֵּר מִתּוֹךְ-הָאֵשׁ, כַּאֲשֶׁר-שָׁמַעְתָּ אַתָּה--וַיֶּחִי. לד אוֹ הֲנִסָּה אֱלֹהִים, לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי, בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, וּבְמוֹרָאִים גְּדֹלִים: כְּכֹל אֲשֶׁר-עָשָׂה לָכֶם יְהוָה אֱלֹהֵיכֶם, בְּמִצְרַיִם--לְעֵינֶיךָ. לה אַתָּה הָרְאֵתָ לָדַעַת, כִּי יְהוָה הוּא הָאֱלֹהִים: אֵין עוֹד, מִלְּבַדּוֹ. לו מִן-הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת-קֹלוֹ, לְיַסְּרֶךָּ; וְעַל-הָאָרֶץ, הֶרְאֲךָ אֶת-אִשּׁוֹ הַגְּדוֹלָה, וּדְבָרָיו שָׁמַעְתָּ, מִתּוֹךְ הָאֵשׁ. לז וְתַחַת, כִּי אָהַב אֶת-אֲבֹתֶיךָ, וַיִּבְחַר בְּזַרְעוֹ, אַחֲרָיו; וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל, מִמִּצְרָיִם. לח לְהוֹרִישׁ, גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִמְּךָ--מִפָּנֶיךָ; לַהֲבִיאֲךָ, לָתֶת-לְךָ אֶת-אַרְצָם נַחֲלָה--כַּיּוֹם הַזֶּה. לט וְיָדַעְתָּ הַיּוֹם, וַהֲשֵׁבֹתָ אֶל-לְבָבֶךָ, כִּי יְהוָה הוּא הָאֱלֹהִים, בַּשָּׁמַיִם מִמַּעַל וְעַל-הָאָרֶץ מִתָּחַת: אֵין, עוֹד. מ וְשָׁמַרְתָּ אֶת-חֻקָּיו וְאֶת-מִצְו‍ֹתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם, אֲשֶׁר יִיטַב לְךָ, וּלְבָנֶיךָ אַחֲרֶיךָ--וּלְמַעַן תַּאֲרִיךְ יָמִים עַל-הָאֲדָמָה, אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ כָּל-הַיָּמִים

The following example is the chapter Devarim 8:1-20. It ends with some verses from the parashah of D2, denoted by the bold font. They were added by D/R:

א כָּל-הַמִּצְוָה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--תִּשְׁמְרוּן לַעֲשׂוֹת: לְמַעַן תִּחְיוּן וּרְבִיתֶם, וּבָאתֶם וִירִשְׁתֶּם אֶת-הָאָרֶץ, אֲשֶׁר-נִשְׁבַּע יְהוָה, לַאֲבֹתֵיכֶם. ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם. ד שִׂמְלָתְךָ לֹא בָלְתָה, מֵעָלֶיךָ, וְרַגְלְךָ, לֹא בָצֵקָה--זֶה, אַרְבָּעִים שָׁנָה. ה וְיָדַעְתָּ, עִם-לְבָבֶךָ: כִּי, כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת-בְּנוֹ, יְהוָה אֱלֹהֶיךָ, מְיַסְּרֶךָּ. ו וְשָׁמַרְתָּ, אֶת-מִצְו‍ֹת יְהוָה אֱלֹהֶיךָ, לָלֶכֶת בִּדְרָכָיו, וּלְיִרְאָה אֹתוֹ. ז כִּי יְהוָה אֱלֹהֶיךָ, מְבִיאֲךָ אֶל-אֶרֶץ טוֹבָה: אֶרֶץ, נַחֲלֵי מָיִם--עֲיָנֹת וּתְהֹמֹת, יֹצְאִים בַּבִּקְעָה וּבָהָר. ח אֶרֶץ חִטָּה וּשְׂעֹרָה, וְגֶפֶן וּתְאֵנָה וְרִמּוֹן; אֶרֶץ-זֵית שֶׁמֶן, וּדְבָשׁ. ט אֶרֶץ, אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל-בָּהּ לֶחֶם--לֹא-תֶחְסַר כֹּל, בָּהּ; אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל, וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת. י וְאָכַלְתָּ, וְשָׂבָעְתָּ--וּבֵרַכְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, עַל-הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן-לָךְ. יא הִשָּׁמֶר לְךָ, פֶּן-תִּשְׁכַּח אֶת-יְהוָה אֱלֹהֶיךָ, לְבִלְתִּי שְׁמֹר מִצְו‍ֹתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם. יב [הִשָּׁמֶר לְךָ,] פֶּן-תֹּאכַל, וְשָׂבָעְתָּ; וּבָתִּים טֹבִים תִּבְנֶה, וְיָשָׁבְתָּ. יג וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן, וְכֶסֶף וְזָהָב יִרְבֶּה-לָּךְ; וְכֹל אֲשֶׁר-לְךָ, יִרְבֶּה. יד וְרָם, לְבָבֶךָ; וְשָׁכַחְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. טו הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא, נָחָשׁ שָׂרָף וְעַקְרָב, וְצִמָּאוֹן, אֲשֶׁר אֵין-מָיִם; הַמּוֹצִיא לְךָ מַיִם, מִצּוּר הַחַלָּמִישׁ. טז הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא-יָדְעוּן אֲבֹתֶיךָ: לְמַעַן עַנֹּתְךָ, וּלְמַעַן נַסֹּתֶךָ--לְהֵיטִבְךָ, בְּאַחֲרִיתֶךָ. יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.
יט וְהָיָה, אִם-שָׁכֹחַ תִּשְׁכַּח אֶת-יְהוָה אֱלֹהֶיךָ, וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים, וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם--הַעִדֹתִי בָכֶם הַיּוֹם, כִּי אָבֹד תֹּאבֵדוּן. כ כַּגּוֹיִם, אֲשֶׁר יְהוָה מַאֲבִיד מִפְּנֵיכֶם--כֵּן, תֹּאבֵדוּן: עֵקֶב לֹא תִשְׁמְעוּן, בְּקוֹל יְהוָה אֱלֹהֵיכֶם

The third example is Devarim 28:36-68. This passage starts and ends with bold-faced sets of verses from the parashah of D2, added by D/R:

לו יוֹלֵךְ יְהוָה אֹתְךָ, וְאֶת-מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ, אֶל-גּוֹי, אֲשֶׁר לֹא-יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ; וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים, עֵץ וָאָבֶן. לז וְהָיִיתָ לְשַׁמָּה, לְמָשָׁל וְלִשְׁנִינָה--בְּכֹל, הָעַמִּים, אֲשֶׁר-יְנַהֶגְךָ יְהוָה, שָׁמָּה. לח זֶרַע רַב, תּוֹצִיא הַשָּׂדֶה; וּמְעַט תֶּאֱסֹף, כִּי יַחְסְלֶנּוּ הָאַרְבֶּה. לט כְּרָמִים תִּטַּע, וְעָבָדְתָּ; וְיַיִן לֹא-תִשְׁתֶּה וְלֹא תֶאֱגֹר, כִּי תֹאכְלֶנּוּ הַתֹּלָעַת. מ זֵיתִים יִהְיוּ לְךָ, בְּכָל-גְּבוּלֶךָ; וְשֶׁמֶן לֹא תָסוּךְ, כִּי יִשַּׁל זֵיתֶךָ. מא בָּנִים וּבָנוֹת, תּוֹלִיד; וְלֹא-יִהְיוּ לָךְ, כִּי יֵלְכוּ בַּשֶּׁבִי. מב כָּל-עֵצְךָ, וּפְרִי אַדְמָתֶךָ, יְיָרֵשׁ, הַצְּלָצַל. מג הַגֵּר אֲשֶׁר בְּקִרְבְּךָ, יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה; וְאַתָּה תֵרֵד, מַטָּה מָּטָּה. מד הוּא יַלְוְךָ, וְאַתָּה לֹא תַלְוֶנּוּ; הוּא יִהְיֶה לְרֹאשׁ, וְאַתָּה תִּהְיֶה לְזָנָב. מה וּבָאוּ עָלֶיךָ כָּל-הַקְּלָלוֹת הָאֵלֶּה, וּרְדָפוּךָ וְהִשִּׂיגוּךָ, עַד, הִשָּׁמְדָךְ: כִּי-לֹא שָׁמַעְתָּ, בְּקוֹל יְהוָה אֱלֹהֶיךָ--לִשְׁמֹר מִצְו‍ֹתָיו וְחֻקֹּתָיו, אֲשֶׁר צִוָּךְ. מו וְהָיוּ בְךָ, לְאוֹת וּלְמוֹפֵת; וּבְזַרְעֲךָ, עַד-עוֹלָם. מז תַּחַת, אֲשֶׁר לֹא-עָבַדְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, בְּשִׂמְחָה, וּבְטוּב לֵבָב--מֵרֹב, כֹּל. מח וְעָבַדְתָּ אֶת-אֹיְבֶיךָ, אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ, בְּרָעָב וּבְצָמָא וּבְעֵירֹם, וּבְחֹסֶר כֹּל; וְנָתַן עֹל בַּרְזֶל, עַל-צַוָּארֶךָ, עַד הִשְׁמִידוֹ, אֹתָךְ. מט יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחֹק מִקְצֵה הָאָרֶץ, כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר: גּוֹי, אֲשֶׁר לֹא-תִשְׁמַע לְשֹׁנוֹ. נ גּוֹי, עַז פָּנִים, אֲשֶׁר לֹא-יִשָּׂא פָנִים לְזָקֵן, וְנַעַר לֹא יָחֹן. נא וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי-אַדְמָתְךָ, עַד הִשָּׁמְדָךְ, אֲשֶׁר לֹא-יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר, שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ--עַד הַאֲבִידוֹ, אֹתָךְ. נב וְהֵצַר לְךָ בְּכָל-שְׁעָרֶיךָ, עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהֹת וְהַבְּצֻרוֹת, אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן, בְּכָל-אַרְצֶךָ; וְהֵצַר לְךָ, בְּכָל-שְׁעָרֶיךָ, בְּכָל-אַרְצְךָ, אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ. נג וְאָכַלְתָּ פְרִי-בִטְנְךָ, בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ, אֲשֶׁר נָתַן-לְךָ, יְהוָה אֱלֹהֶיךָ--בְּמָצוֹר, וּבְמָצוֹק, אֲשֶׁר-יָצִיק לְךָ, אֹיְבֶךָ. נד הָאִישׁ הָרַךְ בְּךָ, וְהֶעָנֹג מְאֹד--תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ, וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר. נה מִתֵּת לְאַחַד מֵהֶם, מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל, מִבְּלִי הִשְׁאִיר-לוֹ, כֹּל--בְּמָצוֹר, וּבְמָצוֹק, אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ, בְּכָל-שְׁעָרֶיךָ. נו הָרַכָּה בְךָ וְהָעֲנֻגָּה, אֲשֶׁר לֹא-נִסְּתָה כַף-רַגְלָהּ הַצֵּג עַל-הָאָרֶץ, מֵהִתְעַנֵּג, וּמֵרֹךְ--תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ, וּבִבְנָהּ וּבְבִתָּהּ. נז וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ, וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד, כִּי-תֹאכְלֵם בְּחֹסֶר-כֹּל, בַּסָּתֶר--בְּמָצוֹר, וּבְמָצוֹק, אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ, בִּשְׁעָרֶיךָ. נח אִם-לֹא תִשְׁמֹר לַעֲשׂוֹת, אֶת-כָּל-דִּבְרֵי הַתּוֹרָה הַזֹּאת, הַכְּתֻבִים, בַּסֵּפֶר הַזֶּה: לְיִרְאָה אֶת-הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא, הַזֶּה--אֵת, יְהוָה אֱלֹהֶיךָ. נט וְהִפְלָא יְהוָה אֶת-מַכֹּתְךָ, וְאֵת מַכּוֹת זַרְעֶךָ: מַכּוֹת גְּדֹלֹת וְנֶאֱמָנוֹת, וָחֳלָיִם רָעִים וְנֶאֱמָנִים. ס וְהֵשִׁיב בְּךָ, אֵת כָּל-מַדְוֵה מִצְרַיִם, אֲשֶׁר יָגֹרְתָּ, מִפְּנֵיהֶם; וְדָבְקוּ, בָּךְ. סא גַּם כָּל-חֳלִי, וְכָל-מַכָּה, אֲשֶׁר לֹא כָתוּב, בְּסֵפֶר הַתּוֹרָה הַזֹּאת--יַעְלֵם יְהוָה עָלֶיךָ, עַד הִשָּׁמְדָךְ. סב וְנִשְׁאַרְתֶּם, בִּמְתֵי מְעָט, תַּחַת אֲשֶׁר הֱיִיתֶם, כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב: כִּי-לֹא שָׁמַעְתָּ, בְּקוֹל יְהוָה אֱלֹהֶיךָ. סג וְהָיָה כַּאֲשֶׁר-שָׂשׂ יְהוָה עֲלֵיכֶם, לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם--כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם, לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם; וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה, אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ. סד וֶהֱפִיצְךָ יְהוָה בְּכָל-הָעַמִּים, מִקְצֵה הָאָרֶץ וְעַד-קְצֵה הָאָרֶץ; וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים, אֲשֶׁר לֹא-יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ--עֵץ וָאָבֶן. סה וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ, וְלֹא-יִהְיֶה מָנוֹחַ לְכַף-רַגְלֶךָ; וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז, וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ. סו וְהָיוּ חַיֶּיךָ, תְּלֻאִים לְךָ מִנֶּגֶד; וּפָחַדְתָּ לַיְלָה וְיוֹמָם, וְלֹא תַאֲמִין בְּחַיֶּיךָ. סז בַּבֹּקֶר תֹּאמַר מִי-יִתֵּן עֶרֶב, וּבָעֶרֶב תֹּאמַר מִי-יִתֵּן בֹּקֶר--מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד, וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה. סח וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם, בָּאֳנִיּוֹת, בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ, לֹא-תֹסִיף עוֹד לִרְאֹתָהּ; וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת, וְאֵין קֹנֶה

Denoted by the bold-italic letters, there are in each of the above segments, a verse, or two, containing a call to do the Mitzvot. They are superfluous in their context; the Torah passages are perfect without them. The correlation between the verses of the Parashah of D2, distributed by D/R, and the verses that tell us to keep the Mitzvot, is too strong to be ignored. Whoever distributed the verses of the Parashah of D2, is responsible for the insertion of (the majority of) the Mitzvot verses.

As a corollary, we have established a late "date" for the Mitzvot insertions. It is after D, and it is after D2. It is the exilic state of mind, that caused the Torah to be cast as a list of Mitzvot. And we continued casting it as such; as the Mishneh Torah, or as the Shulchan Aruch, or as the Mishnah Berurah. Leaving the Exile implies more than a physical move. It is about making true Aliyah. We must do Teshuva, to Hashem, with all our heart and all our soul.

Tzom Kal!

V'Hayah Im-Shakhoach Tishkach

This is my, approximate, reproduction of the Parashah of D2. The big letters are the contributions of D2, the small letters are Dtn2. A later editor/redactor, named D/R, hustled this and D together, and added the striped-out parts, like he added many similar passages to D. In the next post, we will illustrate the way of working of D/R with some examples.

(Between brackets are where the verses can be found, in today's Sefer Devarim.)

(8:19, 30:15-20)

וְהָיָה, אִם-שָׁכֹחַ תִּשְׁכַּח אֶת-יְהוָה אֱלֹהֶיךָ, וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים, וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם--הַעִדֹתִי בָכֶם הַיּוֹם, כִּי אָבֹד תֹּאבֵדוּן. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם, אֶת-הַחַיִּים וְאֶת-הַטּוֹב, וְאֶת-הַמָּוֶת, וְאֶת-הָרָע. אֲשֶׁר אָנֹכִי מְצַוְּךָ, הַיּוֹם, לְאַהֲבָה אֶת-יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו, וְלִשְׁמֹר מִצְו‍ֹתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו; וְחָיִיתָ וְרָבִיתָ--וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ, בָּאָרֶץ אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ. וְאִם-יִפְנֶה לְבָבְךָ, וְלֹא תִשְׁמָע; וְנִדַּחְתָּ, וְהִשְׁתַּחֲוִיתָ לֵאלֹהִים אֲחֵרִים--וַעֲבַדְתָּם. הִגַּדְתִּי לָכֶם הַיּוֹם, כִּי אָבֹד תֹּאבֵדוּן: לֹא-תַאֲרִיכֻן יָמִים, עַל-הָאֲדָמָה, אֲשֶׁר אַתָּה עֹבֵר אֶת-הַיַּרְדֵּן, לָבוֹא שָׁמָּה לְרִשְׁתָּהּ. הַעִדֹתִי בָכֶם הַיּוֹם, אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ--הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ, הַבְּרָכָה וְהַקְּלָלָה; וּבָחַרְתָּ, בַּחַיִּים--לְמַעַן תִּחְיֶה, אַתָּה וְזַרְעֶךָ. לְאַהֲבָה אֶת-יְהוָה אֱלֹהֶיךָ, לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה-בוֹ: כִּי הוּא חַיֶּיךָ, וְאֹרֶךְ יָמֶיךָ--לָשֶׁבֶת עַל-הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, לָתֵת לָהֶם

(28:63-67, 4:27-28, 28:37)

וְהָיָה כַּאֲשֶׁר-שָׂשׂ יְהוָה עֲלֵיכֶם, לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם--כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם, לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם; וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה , אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ . וֶהֱפִיצְךָ יְהוָה בְּכָל-הָעַמִּים, מִקְצֵה הָאָרֶץ וְעַד-קְצֵה הָאָרֶץ; וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים, אֲשֶׁר לֹא-יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ, עֵץ וָאָבֶן מַעֲשֵׂה יְדֵי אָדָם: עֵץ וָאֶבֶן--אֲשֶׁר לֹא-יִרְאוּן וְלֹא יִשְׁמְעוּן, וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן. וְהֵפִיץ יְהוָה אֶתְכֶם, בָּעַמִּים; וְנִשְׁאַרְתֶּם, מְתֵי מִסְפָּר, בַּגּוֹיִם, אֲשֶׁר יְנַהֵג יְהוָה אֶתְכֶם שָׁמָּה. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ, וְלֹא-יִהְיֶה מָנוֹחַ לְכַף-רַגְלֶךָ; וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז, וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ. וְהָיוּ חַיֶּיךָ, תְּלֻאִים לְךָ מִנֶּגֶד; וּפָחַדְתָּ לַיְלָה וְיוֹמָם, וְלֹא תַאֲמִין בְּחַיֶּיךָ. בַּבֹּקֶר תֹּאמַר מִי-יִתֵּן עֶרֶב, וּבָעֶרֶב תֹּאמַר מִי-יִתֵּן בֹּקֶר--מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד, וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה. וְהָיִיתָ לְשַׁמָּה, לְמָשָׁל וְלִשְׁנִינָה--בְּכֹל, הָעַמִּים, אֲשֶׁר-יְנַהֶגְךָ יְהוָה, שָׁמָּה

(4:25, 8:20, 28:36, 28:68, 4:26)

כִּי-תוֹלִיד בָּנִים וּבְנֵי בָנִים, וְנוֹשַׁנְתֶּם בָּאָרֶץ; וְהִשְׁחַתֶּם, וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל, וַעֲשִׂיתֶם הָרַע בְּעֵינֵי יְהוָה-אֱלֹהֶיךָ, לְהַכְעִיסוֹ. כַּגּוֹיִם, אֲשֶׁר יְהוָה מַאֲבִיד מִפְּנֵיכֶם--כֵּן, תֹּאבֵדוּן: עֵקֶב לֹא תִשְׁמְעוּן, בְּקוֹל יְהוָה אֱלֹהֵיכֶם. יוֹלֵךְ יְהוָה אֹתְךָ, וְאֶת-מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ, אֶל-גּוֹי, אֲשֶׁר לֹא-יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ; וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים, עֵץ וָאָבֶן. וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם, בָּאֳנִיּוֹת, בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ, לֹא-תֹסִיף עוֹד לִרְאֹתָהּ; וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת, וְאֵין קֹנֶה. הַעִידֹתִי בָכֶם הַיּוֹם אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, כִּי-אָבֹד תֹּאבֵדוּן מַהֵר, מֵעַל הָאָרֶץ, אֲשֶׁר אַתֶּם עֹבְרִים אֶת-הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ: לֹא-תַאֲרִיכֻן יָמִים עָלֶיהָ, כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן

(29:21-26)

וְאָמַר הַדּוֹר הָאַחֲרוֹן, בְּנֵיכֶם אֲשֶׁר יָקוּמוּ מֵאַחֲרֵיכֶם, וְהַנָּכְרִי, אֲשֶׁר יָבֹא מֵאֶרֶץ רְחוֹקָה; וְרָאוּ אֶת-מַכּוֹת הָאָרֶץ הַהִוא, וְאֶת-תַּחֲלֻאֶיהָ, אֲשֶׁר-חִלָּה יְהוָה, בָּהּ. גָּפְרִית וָמֶלַח, שְׂרֵפָה כָל-אַרְצָהּ--לֹא תִזָּרַע וְלֹא תַצְמִחַ, וְלֹא-יַעֲלֶה בָהּ כָּל-עֵשֶׂב: כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה, אַדְמָה וּצְבֹיִים, אֲשֶׁר הָפַךְ יְהוָה, בְּאַפּוֹ וּבַחֲמָתוֹ. וְאָמְרוּ, כָּל-הַגּוֹיִם, עַל-מֶה עָשָׂה יְהוָה כָּכָה, לָאָרֶץ הַזֹּאת; מֶה חֳרִי הָאַף הַגָּדוֹל, הַזֶּה. וְאָמְרוּ--עַל אֲשֶׁר עָזְבוּ, אֶת-בְּרִית יְהוָה אֱלֹהֵי אֲבֹתָם: אֲשֶׁר כָּרַת עִמָּם, בְּהוֹצִיאוֹ אֹתָם מֵאֶרֶץ מִצְרָיִם. וַיֵּלְכוּ, וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים, וַיִּשְׁתַּחֲווּ, לָהֶם: אֱלֹהִים אֲשֶׁר לֹא-יְדָעוּם, וְלֹא חָלַק לָהֶם. וַיִּחַר-אַף יְהוָה, בָּאָרֶץ הַהִוא, לְהָבִיא עָלֶיהָ אֶת-כָּל-הַקְּלָלָה, הַכְּתוּבָה בַּסֵּפֶר הַזֶּה. וַיִּתְּשֵׁם יְהוָה מֵעַל אַדְמָתָם, בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל; וַיַּשְׁלִכֵם אֶל-אֶרֶץ אַחֶרֶת, כַּיּוֹם הַזֶּה

(4:29-31, 30:1-10)

וּבִקַּשְׁתֶּם מִשָּׁם אֶת-יְהוָה אֱלֹהֶיךָ, וּמָצָאתָ: כִּי תִדְרְשֶׁנּוּ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. בַּצַּר לְךָ--וּמְצָאוּךָ, כֹּל הַדְּבָרִים הָאֵלֶּה; בְּאַחֲרִית, הַיָּמִים, וְשַׁבְתָּ עַד-יְהוָה אֱלֹהֶיךָ, וְשָׁמַעְתָּ בְּקֹלוֹ. כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ, לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ; וְלֹא יִשְׁכַּח אֶת-בְּרִית אֲבֹתֶיךָ, אֲשֶׁר נִשְׁבַּע לָהֶם. וְהָיָה כִי-יָבֹאוּ עָלֶיךָ כָּל-הַדְּבָרִים הָאֵלֶּה, הַבְּרָכָה וְהַקְּלָלָה, אֲשֶׁר נָתַתִּי, לְפָנֶיךָ; וַהֲשֵׁבֹתָ, אֶל-לְבָבֶךָ, בְּכָל-הַגּוֹיִם, אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה. וְשַׁבְתָּ עַד-יְהוָה אֱלֹהֶיךָ, וְשָׁמַעְתָּ בְקֹלוֹ, כְּכֹל אֲשֶׁר-אָנֹכִי מְצַוְּךָ, הַיּוֹם: אַתָּה וּבָנֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת-שְׁבוּתְךָ, וְרִחֲמֶךָ; וְשָׁב, וְקִבֶּצְךָ מִכָּל-הָעַמִּים, אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ, שָׁמָּה. אִם-יִהְיֶה נִדַּחֲךָ, בִּקְצֵה הַשָּׁמָיִם--מִשָּׁם, יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ, וּמִשָּׁם, יִקָּחֶךָ. וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ, אֶל-הָאָרֶץ אֲשֶׁר-יָרְשׁוּ אֲבֹתֶיךָ--וִירִשְׁתָּהּ; וְהֵיטִבְךָ וְהִרְבְּךָ, מֵאֲבֹתֶיךָ. וּמָל יְהוָה אֱלֹהֶיךָ אֶת-לְבָבְךָ, וְאֶת-לְבַב זַרְעֶךָ: לְאַהֲבָה אֶת-יְהוָה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ--לְמַעַן חַיֶּיךָ. וְנָתַן יְהוָה אֱלֹהֶיךָ, אֵת כָּל-הָאָלוֹת הָאֵלֶּה, עַל-אֹיְבֶיךָ וְעַל-שֹׂנְאֶיךָ, אֲשֶׁר רְדָפוּךָ. וְאַתָּה תָשׁוּב, וְשָׁמַעְתָּ בְּקוֹל יְהוָה; וְעָשִׂיתָ, אֶת-כָּל-מִצְו‍ֹתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ, הַיּוֹם. וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ, בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ--לְטֹבָה: כִּי יָשׁוּב יְהוָה, לָשׂוּשׂ עָלֶיךָ לְטוֹב, כַּאֲשֶׁר-שָׂשׂ, עַל-אֲבֹתֶיךָ. כִּי תִשְׁמַע, בְּקוֹל יְהוָה אֱלֹהֶיךָ, לִשְׁמֹר מִצְו‍ֹתָיו וְחֻקֹּתָיו, הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה: כִּי תָשׁוּב אֶל-יְהוָה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ

(31:16-22)

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְּךָ שֹׁכֵב עִם-אֲבֹתֶיךָ; וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר-הָאָרֶץ, אֲשֶׁר הוּא בָא-שָׁמָּה בְּקִרְבּוֹ, וַעֲזָבַנִי, וְהֵפֵר אֶת-בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ. וְחָרָה אַפִּי בוֹ בַיּוֹם-הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם, וְהָיָה לֶאֱכֹל, וּמְצָאֻהוּ רָעוֹת רַבּוֹת, וְצָרוֹת; וְאָמַר, בַּיּוֹם הַהוּא, הֲלֹא עַל כִּי-אֵין אֱלֹהַי בְּקִרְבִּי, מְצָאוּנִי הָרָעוֹת הָאֵלֶּה. וְאָנֹכִי, הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, עַל כָּל-הָרָעָה, אֲשֶׁר עָשָׂה: כִּי פָנָה, אֶל-אֱלֹהִים אֲחֵרִים. וְעַתָּה, כִּתְבוּ לָכֶם אֶת-הַשִּׁירָה הַזֹּאת, וְלַמְּדָהּ אֶת-בְּנֵי-יִשְׂרָאֵל, שִׂימָהּ בְּפִיהֶם: לְמַעַן תִּהְיֶה-לִּי הַשִּׁירָה הַזֹּאת, לְעֵד--בִּבְנֵי יִשְׂרָאֵל. כִּי-אֲבִיאֶנּוּ אֶל-הָאֲדָמָה אֲשֶׁר-נִשְׁבַּעְתִּי לַאֲבֹתָיו, זָבַת חָלָב וּדְבַשׁ, וְאָכַל וְשָׂבַע, וְדָשֵׁן; וּפָנָה אֶל-אֱלֹהִים אֲחֵרִים, וַעֲבָדוּם, וְנִאֲצוּנִי, וְהֵפֵר אֶת-בְּרִיתִי. וְהָיָה כִּי-תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת, וְצָרוֹת, וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד, כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ: כִּי יָדַעְתִּי אֶת-יִצְרוֹ, אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם, בְּטֶרֶם אֲבִיאֶנּוּ, אֶל-הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי. וַיִּכְתֹּב מֹשֶׁה אֶת-הַשִּׁירָה הַזֹּאת, בַּיּוֹם הַהוּא; וַיְלַמְּדָהּ, אֶת-בְּנֵי יִשְׂרָאֵל

(31:28-30)

הַקְהִילוּ אֵלַי אֶת-כָּל-זִקְנֵי שִׁבְטֵיכֶם, וְשֹׁטְרֵיכֶם; וַאֲדַבְּרָה בְאָזְנֵיהֶם, אֵת הַדְּבָרִים הָאֵלֶּה, וְאָעִידָה בָּם, אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ. כִּי יָדַעְתִּי, אַחֲרֵי מוֹתִי כִּי-הַשְׁחֵת תַּשְׁחִתוּן, וְסַרְתֶּם מִן-הַדֶּרֶךְ, אֲשֶׁר צִוִּיתִי אֶתְכֶם; וְקָרָאת אֶתְכֶם הָרָעָה, בְּאַחֲרִית הַיָּמִים--כִּי-תַעֲשׂוּ אֶת-הָרַע בְּעֵינֵי יְהוָה, לְהַכְעִיסוֹ בְּמַעֲשֵׂה יְדֵיכֶם. וַיְדַבֵּר מֹשֶׁה, בְּאָזְנֵי כָּל-קְהַל יִשְׂרָאֵל, אֶת-דִּבְרֵי הַשִּׁירָה, הַזֹּאת--עַד, תֻּמָּם

(32:1-43)

הַאֲזִינוּ הַשָּׁמַיִם, וַאֲדַבֵּרָה; וְתִשְׁמַע הָאָרֶץ, אִמְרֵי-פִי.
יַעֲרֹף כַּמָּטָר לִקְחִי, תִּזַּל כַּטַּל אִמְרָתִי,
כִּשְׂעִירִם עֲלֵי-דֶשֶׁא, וְכִרְבִיבִים עֲלֵי-עֵשֶׂב.
כִּי שֵׁם יְהוָה, אֶקְרָא: הָבוּ גֹדֶל, לֵאלֹהֵינוּ.
הַצּוּר תָּמִים פָּעֳלוֹ, כִּי כָל-דְּרָכָיו מִשְׁפָּט:
אֵל אֱמוּנָה וְאֵין עָוֶל, צַדִּיק וְיָשָׁר הוּא.
שִׁחֵת לוֹ לֹא, בָּנָיו מוּמָם: דּוֹר עִקֵּשׁ, וּפְתַלְתֹּל.
הַ לְיְהוָה, תִּגְמְלוּ-זֹאת-- עַם נָבָל, וְלֹא חָכָם:
הֲלוֹא-הוּא אָבִיךָ קָּנֶךָ, הוּא עָשְׂךָ וַיְכֹנְנֶךָ.
זְכֹר יְמוֹת עוֹלָם, בִּינוּ שְׁנוֹת דֹּר-וָדֹר; שְׁאַל אָבִיךָ וְיַגֵּדְךָ, זְקֵנֶיךָ וְיֹאמְרוּ לָךְ.
בְּהַנְחֵל עֶלְיוֹן גּוֹיִם, בְּהַפְרִידוֹ בְּנֵי אָדָם;
יַצֵּב גְּבֻלֹת עַמִּים, לְמִסְפַּר בְּנֵי אֱלֹהִים.
כִּי חֵלֶק יְהוָה, עַמּוֹ: יַעֲקֹב, חֶבֶל נַחֲלָתוֹ.
יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר, וּבְתֹהוּ יְלֵל יְשִׁמֹן;
יְסֹבְבֶנְהוּ, יְבוֹנְנֵהוּ-- יִצְּרֶנְהוּ, כְּאִישׁוֹן עֵינוֹ.
כְּנֶשֶׁר יָעִיר קִנּוֹ, עַל-גּוֹזָלָיו יְרַחֵף; יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ, יִשָּׂאֵהוּ עַל-אֶבְרָתוֹ.
יְהוָה, בָּדָד יַנְחֶנּוּ; וְאֵין עִמּוֹ, אֵל נֵכָר.
יַרְכִּבֵהוּ עַל-בָּמֳותֵי אָרֶץ, וַיֹּאכַל תְּנוּבֹת שָׂדָי;
וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע, וְשֶׁמֶן מֵחַלְמִישׁ צוּר.
חֶמְאַת בָּקָר וַחֲלֵב צֹאן, עִם-חֵלֶב כָּרִים וְאֵילִים
בְּנֵי-בָשָׁן וְעַתּוּדִים, עִם-חֵלֶב, כִּלְיוֹת חִטָּה;
וְדַם-עֵנָב, תִּשְׁתֶּה-חָמֶר. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט,
שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ; וַיִּטֹּשׁ אֱלוֹהַּ עָשָׂהוּ,
וַיְנַבֵּל צוּר יְשֻׁעָתוֹ. יַקְנִאֻהוּ, בְּזָרִים;
בְּתוֹעֵבֹת, יַכְעִיסֻהוּ. יִזְבְּחוּ, לַשֵּׁדִים לֹא אֱלֹהַּ--
אֱלֹהִים, לֹא יְדָעוּם; חֲדָשִׁים מִקָּרֹב בָּאוּ,
לֹא שְׂעָרוּם אֲבֹתֵיכֶם. צוּר יְלָדְךָ, תֶּשִׁי;
וַתִּשְׁכַּח, אֵל מְחֹלְלֶךָ. וַיַּרְא יְהוָה, וַיִּנְאָץ,
מִכַּעַס בָּנָיו, וּבְנֹתָיו. וַיֹּאמֶר, אַסְתִּירָה פָנַי מֵהֶם--
אֶרְאֶה, מָה אַחֲרִיתָם: כִּי דוֹר תַּהְפֻּכֹת הֵמָּה,
בָּנִים לֹא-אֵמֻן בָּם. הֵם קִנְאוּנִי בְלֹא-אֵל,
כִּעֲסוּנִי בְּהַבְלֵיהֶם; וַאֲנִי אַקְנִיאֵם בְּלֹא-עָם,
בְּגוֹי נָבָל אַכְעִיסֵם. כִּי-אֵשׁ קָדְחָה בְאַפִּי,
וַתִּיקַד עַד-שְׁאוֹל תַּחְתִּית; וַתֹּאכַל אֶרֶץ וִיבֻלָהּ,
וַתְּלַהֵט מוֹסְדֵי הָרִים. אַסְפֶּה עָלֵימוֹ, רָעוֹת;
חִצַּי, אֲכַלֶּה-בָּם. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף,
וְקֶטֶב מְרִירִי; וְשֶׁן-בְּהֵמֹת, אֲשַׁלַּח-בָּם,
עִם-חֲמַת, זֹחֲלֵי עָפָר. מִחוּץ, תְּשַׁכֶּל-חֶרֶב, וּמֵחֲדָרִים, אֵימָה; גַּם-בָּחוּר,
גַּם-בְּתוּלָה--יוֹנֵק, עִם-אִישׁ שֵׂיבָה. אָמַרְתִּי, אַפְאֵיהֶם;
אַשְׁבִּיתָה מֵאֱנוֹשׁ, זִכְרָם. לוּלֵי, כַּעַס אוֹיֵב אָגוּר--
פֶּן-יְנַכְּרוּ, צָרֵימוֹ: פֶּן-יֹאמְרוּ יָדֵנוּ רָמָה,
וְלֹא יְהוָה פָּעַל כָּל-זֹאת. כִּי-גוֹי אֹבַד עֵצוֹת, הֵמָּה;
וְאֵין בָּהֶם, תְּבוּנָה. לוּ חָכְמוּ, יַשְׂכִּילוּ זֹאת;
יָבִינוּ, לְאַחֲרִיתָם. אֵיכָה יִרְדֹּף אֶחָד, אֶלֶף,
וּשְׁנַיִם, יָנִיסוּ רְבָבָה: אִם-לֹא כִּי-צוּרָם מְכָרָם,
וַיהוָה הִסְגִּירָם. כִּי לֹא כְצוּרֵנוּ, צוּרָם;
וְאֹיְבֵינוּ, פְּלִילִים. כִּי-מִגֶּפֶן סְדֹם גַּפְנָם,
וּמִשַּׁדְמֹת עֲמֹרָה: עֲנָבֵמוֹ, עִנְּבֵי-רוֹשׁ--
אַשְׁכְּלֹת מְרֹרֹת, לָמוֹ. חֲמַת תַּנִּינִם, יֵינָם;
וְרֹאשׁ פְּתָנִים, אַכְזָר. הֲלֹא-הוּא, כָּמֻס עִמָּדִי;
חָתוּם, בְּאוֹצְרֹתָי. לִי נָקָם וְשִׁלֵּם,
לְעֵת תָּמוּט רַגְלָם: כִּי קָרוֹב יוֹם אֵידָם,
וְחָשׁ עֲתִדֹת לָמוֹ. כִּי-יָדִין יְהוָה עַמּוֹ,
וְעַל-עֲבָדָיו יִתְנֶחָם: כִּי יִרְאֶה כִּי-אָזְלַת יָד,
וְאֶפֶס עָצוּר וְעָזוּב. וְאָמַר, אֵי אֱלֹהֵימוֹ--
צוּר, חָסָיוּ בוֹ. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ,
יִשְׁתּוּ יֵין נְסִיכָם; יָקוּמוּ, וְיַעְזְרֻכֶם--
יְהִי עֲלֵיכֶם, סִתְרָה. רְאוּ עַתָּה, כִּי אֲנִי אֲנִי הוּא,
וְאֵין אֱלֹהִים, עִמָּדִי: אֲנִי אָמִית וַאֲחַיֶּה,
מָחַצְתִּי וַאֲנִי אֶרְפָּא, וְאֵין מִיָּדִי, מַצִּיל.
כִּי-אֶשָּׂא אֶל-שָׁמַיִם, יָדִי; וְאָמַרְתִּי, חַי אָנֹכִי לְעֹלָם.
אִם-שַׁנּוֹתִי בְּרַק חַרְבִּי, וְתֹאחֵז בְּמִשְׁפָּט יָדִי;
אָשִׁיב נָקָם לְצָרָי, וְלִמְשַׂנְאַי אֲשַׁלֵּם.
אַשְׁכִּיר חִצַּי מִדָּם, וְחַרְבִּי תֹּאכַל בָּשָׂר;
מִדַּם חָלָל וְשִׁבְיָה, מֵרֹאשׁ פַּרְעוֹת אוֹיֵב.
הַרְנִינוּ שָּׁמָיִם עַמּוֹ, כִּי דַם-עֲבָדָיו יִקּוֹם;
וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ

(32:44)

וַיָּבֹא מֹשֶׁה, וַיְדַבֵּר אֶת-כָּל-דִּבְרֵי הַשִּׁירָה-הַזֹּאת--בְּאָזְנֵי הָעָם: הוּא, וְהוֹשֵׁעַ בִּן-נוּן

Can D2 be the same person as D? It is unlikely. The abundance of terms like אִם-שָׁכֹחַ תִּשְׁכַּח, אָבֹד תֹּאבֵדוּן and הִשָּׁמֵד תִּשָּׁמֵדוּן probably makes D2 unique.

The Translation of Dtn2

And it will be, as Hashem had satisfaction over you to do good to you and to multiply you, so Hashem will have satisfaction over you to make you perish and to destroy you, and you will be torn away from the land. And Hashem will scatter you among all the peoples from one end of the earth to the other end of the earth. And you will serve other gods, whom you haven't known, you and your fathers, the work of human hands, wood and stone, that don't see and don't hear, and don't eat and don't smell. And Hashem will scatter you among the peoples, and you will be left few in number among the nations. And among those nations you will not have a respite, and there will not be a resting place for your foot, and Hashem will give you there a trembling heart and a failing of eyes and a fainting of soul. And your life will be hanging opposite you and you will fear night and day and you will not trust in your life. In the morning you will say, "Who would make it evening," and in the evening you will say, "Who would make it morning," because of your heart's fear that you will have and because of the sight before your eyes that you will see. And you will become an astonishment, a proverb, and an expression among all the peoples to which Hashem will drive you.

And the last generation will say: Your children who will come up after you and the foreigner who will come from a far land, when they will see that land's plagues and the illnesses that Hashem put in it, brimstone and salt, all of the land a burning, it won't be seeded and won't grow, and not any vegetation will come up in it, like the overturning of Sodom and Gomorrah, Admah and Zeboiim, which Hashem overturned in His anger, and His fury. And all the nations will say, "For what did Hashem do something like this to this land? What is this big flaring of anger?" And they will say: "For the fact that they left the covenant with Hashem, their father's G-d, which He made with them when He brought them out from the land of Mitzrayim. And they went and served other gods and bowed down to them, gods whom they had not known and He had not allocated to them. And Hashem's anger flared at that land, to bring over it every curse that is written in this scroll. And Hashem plucked them from their land in anger and in fury and in great rage, and He threw them into another land as it is today."

But if you will seek Hashem from there, then you will find Him, when you will inquire of Him with all your heart and all your soul. When you have trouble, and all these things have found you, in the end of days, if you will go back to Hashem and listen to his voice, He will not let you down and He will not destroy you, because Hashem is a merciful G-d, and He will not forget your father's covenant that He swore to them.
And it will be, when all these things will come upon you, and you will take it to your heart among the nations to which Hashem has driven you, and you will come back to Hashem you and your children, with all your heart and with all you soul. Then Hashem will bring back your captivity and be merciful to you. And He will come back and gather you from all the peoples to which Hashem has scattered you. If you will be driven to the end of the skies, Hashem will gather you from there, and He will take you from there. And Hashem will bring you in the land that your fathers possessed, and you will take possession of it, and He will be good to you and multiply you more than your fathers. And Hashem will circumcise your heart and your seed's heart so as to love Hashem with all your heart and with all your soul so that you will live. And Hashem will put all these curses on your enemies and on those who hate you, who have pursued you. And Hashem will give you extra of all your hand's work, of the fruit of your womb and of the fruit of your animals and the fruit of the land for good. Because Hashem will come back to have satisfaction over you as He had satisfaction over your fathers, when you will come back to Hashem with all your heart and with all your soul.

Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth.
My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender grass, and as the showers upon the herb.
For I will proclaim the name of the Hashem; ascribe ye greatness unto our G-d.
The Rock, His work is perfect; for all His ways are justice; a G-d of faithfulness and without iniquity, just and right is He.
Is corruption His? No; His children's is the blemish; a generation crooked and perverse.
Do ye thus repay to Hashem, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?
Remember the days of old, consider the years of many generations; ask thy father, and he will declare unto thee, thine elders, and they will tell thee.
When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of G-d.
For the portion of the Hashem is His people, Jacob the lot of His inheritance.
He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.
As an eagle that stirreth up her nest, hovereth over her young, spreadeth abroad her wings, taketh them, beareth them on her pinions--
The Hashem alone did lead him, and there was no foreign god with Him.
He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock;
Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine.
But Jeshurun waxed fat, and kicked--thou didst wax fat, thou didst grow thick, thou didst become gross--and he forsook G-d who made him, and contemned the Rock of his salvation.
They roused Him to jealousy with strange gods, with abominations did they provoke Him.
They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not.
Of the Rock that begot thee thou wast unmindful, and didst forget G-d that bore thee.
And the Hashem saw, and spurned, because of the provoking of His sons and His daughters.
And He said: 'I will hide My face from them, I will see what their end shall be; for they are a generation of overthrows, children in whom is no faithfulness.
They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.
For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth with her produce, and setteth ablaze the foundations of the mountains.
I will heap evils upon them; I will spend Mine arrows upon them;
The wasting of hunger, and the devouring of the fiery bolt, and bitter destruction; and the teeth of beasts will I send upon them, with the venom of crawling things of the dust.
Without shall the sword bereave, and in the chambers terror; slaying both young man and virgin, the suckling with the man of gray hairs.
I thought I would make an end of them, I would make their memory cease from among men;
Were it not that I dreaded the enemy's provocation, lest their adversaries should misdeem, lest they should say: Our hand is exalted, and not the Hashem hath wrought all this.'
For they are a nation void of counsel, and there is no understanding in them.
If they were wise, they would understand this, they would discern their latter end.
How should one chase a thousand, and two put ten thousand to flight, except their Rock had given them over and the Hashem had delivered them up?
For their rock is not as our Rock, even our enemies themselves being judges.
For their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter;
Their wine is the venom of serpents, and the cruel poison of cobras.
'Is not this laid up in store with Me, sealed up in My treasuries?
Vengeance is Mine, and recompense, against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste.
For the Hashem will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large.
And it is said: Where are their gods, the rock in whom they trusted;
Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, let him be your protection.
See now that I, even I, am He, and there is no god with Me; I kill, and I make alive; I have wounded, and I heal; and there is none that can deliver out of My hand.
For I lift up My hand to heaven, and say: As I live for ever,
If I whet My glittering sword, and My hand take hold on judgment; I will render vengeance to Mine adversaries, and will recompense them that hate Me.
I will make Mine arrows drunk with blood, and My sword shall devour flesh; with the blood of the slain and the captives, from the long-haired heads of the enemy.'
Sing aloud, O heavens, of His people; for He doth avenge the blood of His servants, and doth render vengeance to His adversaries, and doth make atonement for the land, His people.