File name & email subject heading: "Chumash english material from email nyu,filea andNEW,collected Feb'17,July'16.docx". Now in GDrive: (Older version of this file is in Older email 2016, subject heading: "Chumash, English, combined file of new vorts, from 2010-2016").

This file is about 200 pages: the first 25 or so pages is about the 'themes' for the chumash book etc, and that material was placed on other page of this site.

email: Chumash: INSERTED into Hebrew ms: NEW: For preface to book: 1) imporance of people& therefore of applying the vorts as insights to our lives. 2) Can the chumash shed light on nistar?

Chumash book:

1.) For preface to Hebrew (& English?): The overriding importance of people:

In my youth I thought nothing is more important than philosophy and understanding, but the older I got the more I became convinced that there is nothing more important than people. When I was first started coming up with chidushim, they were analyses of stories in the chumash and interconneciotns between stories, but the purpose of the stories was historical about the people in them, and the analyses was to better understand the story. However as I got older it became more interesting to try to understand what the Torah might be teaching us about our lives via these stories. When I was younger I thought that using the holy chumash for trifling matters like trying to find reasons why certain things were happening in one’s own life – as I heard others doing - was a trivialization of the lofty. But I was young then.

So in this second edition of the sefer I am try to find some applicaiotn of the vorts I wrote in the first edition, but it may be that the vort is more correct and interesting than my initial attempts to find applicaiotns, and so in order not to distract the reader interested only in the vort, I placed the applicaiotns in a specially-marked section after it.

Applying to our lives

Example: Karma, awareness of the process, and how we should our actions accordingly, re my vort (& medrash) of how Yaakov's actions to Esav echo later, in his own life with Lavan ('rimisoni'), and later with fear of esav (na,,ki yorei/ayef anochi), and perhaps in the time of mordechai and esther (tze'akah).

Possibilities:

• Y intentionally used the same words as esav had used

• H' used these words deliberately in the chumash but it is not exactly the words Y used;

• H put that phrase into Y's mouth, not the intent of his supplicaion etc (ie that was Y's free;y-chosen intent) just the specific word, as a reminder to jolt him.

• H' told it to M"R to put in the torah as a means of teaching us of the karma effect, and maybe it was never known by Y himself (who died long before M"R wrote at H's ditation the story of his his life that we see in the chumash)!

In any case it is meant for us to understand how events will echo.

And the same for other such stories and parallels in the chumash.

So what is the chumash trying to teach us, just that this karma affected Y or etc, or that we should pay attention to certain things happening in our lives, and with a trained eye we'll discern an echo of something we had done earlier!

...………………….

Email:

Chumash English popular book: pop-culture 'hook' for marketing it: wu wei quote similar to one of my main themes, the divine human interaciton, and the power of words etc

"Be mindful of your self-talk, it's a conversation with the Universe, shaping your destiny": wu wei quote, on page of Yurttutan who presents my article re Einstein fw etc on his site: see explanaiotn on other site, inside

....

Wu Wei (chinese, literally “non-doing”) is an important concept of Taoism and means natural action, or in other words, action that does not involve struggle or excessive effort. Wu wei is the cultivation of a mental state in which our actions are quite effortlessly in alignment with the flow of life.

The goal of spiritual practice for the human being is, according to Lao Tzu, the attainment of this purely natural way of behaving, as when the planets revolve around the sun. The planets effortlessly do this revolving without any sort of control, force, or attempt to revolve themselves, instead engaging in effortless and spontaneous movement.

....

https://soundcloud.com/wu-wei-wisdom/be-mindful-of-your-self-talk-its-a-conversation-with-the-universe

In this teaching David James Lees and Alexandra Lees discuss the popular Wu Wei Wisdom teaching: 'Be mindful of your self-talk, it's a conversation with the Universe.'

David explains the origin, nature and impact of your self-talk on your health, wellbeing and life potential; your powerful energetic relationship with the Universe and Cosmos; and how this teaching relates to the modern-day concept of the 'Law of Attraction'.

.......

Design Your Destiny Shape Your Future in 12 Easy Steps by Guy Finley

Whether we know it or not, we create the content and the quality of our own lives moment-to-moment. In fact, you are creating and experiencing your destiny even as you read this. Which means that what you think of being your future is really the choices you are making -- and experiencing -- right now. To understand this truth is to unlock the treasure of your True Self, and gain the abundance of a mind and heart that cannot compromise yourself, or anyone else.

Think for a moment about this next question. Your answer to it will determine your destiny. Which would you rather have: a life whose unhappiness is offset by temporary pleasures won at the cost of your health and relationships with others, or a life that is permanently enriched by being able to transform whatever makes you unhappy into true spiritual abundance?

If you have chosen the latter of these two distinct paths through this life of ours then Guy Finley's book Design Your Destiny: Shape Your Future in 12 Easy Steps may well prove to be the most significant book you will ever read.

Design Your Destiny will show you how to take charge of the strong and subtle forces that, until now, have been secretly deciding your life choices without your consent. And once you take back rightful control of your own life, newfound powers of self-command will be yours to use as you wish. And as the wise ones have taught all through the ages: the one who commands him or herself, commands the world.

As you work with the down-to-earth practices described in this book, you'll marvel as:

• Fears, doubts, and worries about tomorrow start to fade away

• You enjoy new enthusiasm and real love for life

• Your present moments fill with assurance, wisdom, and strength

• The problems of the past lose their grip on your heart and mind

• Stress and insecurity are replaced by relaxed confidence

Design Your Destiny will provide you with all of the instructions you need to make the journey to the invisible world within, and take possession and command of your own thoughts and feelings. What an adventure awaits you once you gain the powers needed to design your own destiny!

Email: Chumash: files in folder on Arzei pc: "Misc chumash 09": 4 large files: corrections to Baruch kahane; "Chumash Complete"; screen-shot of folders; etc: with dates 2009 and 2010

ve'ahavta le're'acha kamocha

The Torah (Jewish Bible) says "love your fellow person as yourself." (In the original Hebrew this is: Ve’ahavta le’re’acha kamocha).

Here is partial list of reasons that this command is so essential in Jewish theology.

Note: In Judaism "ve'ahavta" is a commandment and a principle. Of course it or similar formulations are a basic humanistic principle not specific to Judaism or to ‘religions’, but since its foundation is beyond the purely-rational, scientific etc I categorize it as ‘religious’. And of course such a principle is important in many other religions and philosophies; also the importance of this to emotional development and self-awareness is obvious but this list is specific to Jewish theology and mysticism (though it can be that the reasons given below are valid in other religious systems as well):

1. According to Genesis we are earth ('dirt') plus God’s ‘breath’ or spirit, and so in that sense we are ‘of God’. However we were created also with the illusion of separate identity, separate from God and from other humans, all of whom are actually also themselves God’s spirit; in reality however we are all part of God, we are not really separate entities, not from each other, not from God. When we step outside of ourselves and feel the needs of another as though they are our own needs, this is to love another in the same way we love ourselves. When we do so, we have transcended the illusion of individuality, and so our essence is ‘reunited’ with God.

This was the secret of Abraham(Avraham Avinu)’s vision: by running to feed strangers, feeling their needs and not his own – or feeling them as his own - he achieved the level of attaching to God that is described by the words "and God appeared to him" ("vayera elav”)

2. An essential principle of Judaism is that God is unity - echad[1]. However in the physical realm the unity of God is not apparent., and we are meant to ‘unify God’,(as proclaimed in the ‘shma’). There is a spiritual reality and a physical one, but they are linked (the spiritual and physical universes affect each other), and so ‘unifying God’ is accomplished by our actions here in the physical universe. When we ‘down below’ in the lower realms unify with each other to form a complete am yisrael that is united, all of us together, then the upper realms are affected and ‘God is unified’. The way to achieve this unity is by ‘ve’ahavta’.

3. The universe and humanity were created in order to receive God’s abundance. The goal of our existence is to maximize the flow of goodness from God - (as in Geneiss, humanity was created for ‘tending the Garden’ “l’avada u’leshamra”), which means to channel the goodness to flow to all to the universe via us, and to humanity. The maximal flow is when we are like God - like the flow of electricity needs coordination between the power supply and the wire which carries the current and the machine that takes the power (plugging (not good to plug 120 into 220; or 1 amp into ½ amp) like a flow of water when the size and shape of the parts of the ‘pipe’ or river are coordinated. God’s munificence flows best to the universe and to us when we have developed ourselves to be like God, and indeed, our mission is to become like God: “just as God is merciful so too we are to be merciful….” etc (‘mah hu rachum, af ata rachum….”)

However God can only give, not receive; in contrast, we are created with the need to receive. It is our mission therefore to channel that desire into a desire to receive in order to give. In this way we become like God – as like as is possible. Not only do we thereby fulfill our mission to become like God, but in that more highly developed state we can better receive God’s munificence, and the universe can achieve its purpose. The way to develop this ability (to receive only in order to give) is not via mental or spiritual development or by prayer or mitzvoth, it is by doing good for others, loving our fellows as we love ourselves. Just as by doing physical labor or exercise we build muscles, so too by actions to help others (which can include kind and helpful words etc) we develop the special desire and will called “receiving in order to give”. And thus by doing actions which exemplify and apply ‘ve’ahavta le’re’acha kamocha’ we develop into beings who receive only in order to give and thereby become maximally similar to God (who can only give), thus achieving our mission and bringing down the shefa(Divine abundance).

4. All humanity is created in the God’s image, and obviously God is more than any one individual human, indeed more than all combined, but each is an ‘image’, so each represents some facet of the divine. Genesis states that humans were created ‘male and female in the divine image’, implying that in some way God is male and female, ie the masculine and feminine both are projections of what God is, so indeed all humanity in its diversity and in gender difference are different facets of God (God ‘projected down’ to human physical expression is some combination of male and female, some combination of all the different personalities and temperaments and attitudes and sensitivities and creative abilities and wisdom and intuitive types etc of all humans), and so loving others as one loves one’s self is a form of loving God. [And perhaps that’s what underlies the parallel terminology/command: “ve’ahavta es hashem elokecha’ and ‘ve’ahavta le’re’echa kamocha’; but fo example also re ‘ger’, ‘ki gerim hayitem’, it is a form of ‘re’acha’?.]

5. re’acha: similar to r’aya mehemna etc, could also be spouse in literal sense. So loving spouse like self is both the bonding to unify male/female which is God, and also to achieve the purpose of creating make/female separately, bonding in sense of ‘etzem me’atzomai’ etc, …. and ‘le’basar echad’, which again brings in ‘echad’.

…………………

Self-benefit

6. The greatest good that one can do to a parent is to do good for their children. Whatever one’s character or personal failings, if one helps someone else’s children in a significant way, the parent will overlook the faults and feel kindly and grateful. Parents are motivated to give to their children even sacrifice their lives for them, so they go beyond ve’ahavta, or exemplify it to the fullest; in any case, acting according to ve’ahavtato someone else’s children is the closest one can get to being the paren, and so it would cause the parent to overlook everything else, or even to love the one who helped their children in that way. We are all God’s children (‘banim atem lashem elokechem’), and God overlooks our failings when we act to help others, in such a way that indicates that we care about them as much as we care about ourselves (which therefore often involves giving up on some priority of our own, as we would when a great need arises in our lives and we are ready to give up something else which is actually very important to us), and so this often involves significant self-sacrifice). And it may also be that acting in this way brings about manifestations of love from God to us. Like a parent loves all their children but feels special love for the child who acts according to ve’ahavta to the other children.

........................

[1] Echad: not ‘one’, which is half of two, but unity, which is beyond numbers. The creation account tells of the initial creation from nothingness of the universe, of the essence of the physical universe, which was then further developed over the ‘six days’ of creation. The seventh day is called ‘shabbat’. The day leading up to it is called “the sixth day” , the preceding day is called “fifth day”, and so back through fourth third and second day. However the initial creation was not on ‘the first day’ (‘yom rishon’) but rather called (‘yom echad’) ‘day one’ or ‘one day’.

MOVE NON-DUP MATERIAL RE ORDER OF ALEPHBET TO THIS PAGE:

https://sites.google.com/a/nyu.edu/avi-rabinowitz/biblical-studies/question-re-origin-of-the-alephbet-order-and-of-gematria

Fri, Sep 28, 2018, 2:39 PM

to me

31 שְׁמוֹת

וַיִּתֵּן אֶל-מֹשֶׁה, כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי, שְׁנֵי, לֻחֹת הָעֵדֻת--לֻחֹת אֶבֶן, כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים

Scientifically, the origin of alphabetic writing was perhaps in Sinai around the time that Tradition dates the giving of the ten commandments. And both occured in Sinai.

Maybe the giving of the 10 commandments is a memory of the invention of writing, and the attribution of the 10 commandments to the finger of God is similar to the ideas in various traditions of the origin of fire being from the gods (to Jews writing is as basic - and as deserving of divine origin - as is fire in other cultures).

However there's a mention of writing before the above:

שְׁמוֹת17 כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר

Also: Ex 24; Ex 34.

But maybe the command to write it was given later on, well after the Amalek attack, and maybe in any case it was actually written down only later, so that the first example of writingwhich was seen by humans was the one executed by God's finger. Whether the action of the writing was seen by Moses or all, or whether only attested to but not witnessed by humans, the tablets with the writing were seen by all.

So it makes sense that the words were spoken by God, since that was necessary before anyone knew how to read the newly-invented writing.

And so maybe that is all tied to the idea that the Alephbet has mystical significance, the universe was created via it, the order is important (gematria), the shapes are significant, the Torah must be written by a special scribe etc.

.............

WIki: The history of alphabetic writing goes back to the consonantal writing system used for Semitic languages in the Levant in the 2nd millennium BCE. Most or nearly all alphabetic scripts used throughout the world today ultimately go back to this Semitic proto-alphabet.^[1] Its first origins can be traced back to a Proto-Sinaitic script developed in Ancient Egypt to represent the language of Semitic-speaking workers in Egypt. This script was partly influenced by the older Egyptian hieratic, a cursive script related to Egyptian hieroglyphs.^[2][3]]

Proto-Sinaitic script

A specimen of Proto-Sinaitic script. The line running from the upper left to lower right may read mt l bʿlt "... to the Lady"

^{Proto-Sinaitic, .....a small corpus of inscriptions found at Serabit el-Khadim in the Sinai Peninsula, Egypt, and the reconstructed common ancestor of the Paleo-Hebrew,[2] Phoenician and South Arabian scripts (and, by extension, of most historical and modern alphabets).}

^{The earliest "Proto-Sinaitic" inscriptions are mostly dated to between the mid-19th (early date) and the mid-16th (late date) century BC. "The principal debate is between an early date, around 1850 BC, and a late date, around 1550 BC}

................

Fri, Sep 28, 2018, 4:14 PM

^....

^{https://www.livescience.com/8008-bible-possibly-written-centuries-earlier-text-suggests.html}

^{https://www.livescience.com/62580-earliest-alphabet-discovered.html}

ReplyForward

chumash: aspect of my vort re letter samech in breishis - the words of the other letters of thealephbet

In the order of the alephbet:

.....

אֱלֹהִים בָּרָא בֹהוּ גְּדֹלִים דְשֵׁא הִנֵּה הָיְתָה יִקָּווּ מִקְוֵה זְרִיעַ זֶרַע חֹשֶׁךְ טוֹב יְהִי יַּבָּשָׁה יוֹם כִּי כּוֹכָבִים כֵן לָיְלָה עֶרֶב נֶפֶשׁ מָּיִם עַל-פְּנֵי

צֵא צַלְמֵנוּ פְרִי

וַתּוֹ)צֵא רֵאשִׁ קְרָא

שָּׁמַיִם תֹהוּ תַּחַת

...

In the order of their appearance:

רֵאשִׁ בָּרָא אֱלֹהִים שָּׁמַיִם הָיְתָה תֹהוּ בֹהוּ חֹשֶׁךְ עַל-פְּנֵי רוּחַ מָּיִם יְהִי כִּי-טוֹב קְרָא יוֹם לָיְלָה עֶרֶב

תַּחַת כֵן

יִקָּווּ יַּבָּשָׁה מִקְוֵה דְשֵׁא זְרִיעַ זֶרַע פְּרִי (וַתּוֹ)צֵא

גְּדֹלִים כּוֹכָבִים

נֶפֶשׁ פְּרוּ

צֵא צַלְמֵנוּ פְרִי הִנֵּה .

......

^א _בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. ^ב וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. ^ג וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. ^ד וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. ^ה וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד. {פ}

^ו וַיֹּאמֶר אֱלֹהִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִי מַבְדִּיל, בֵּין מַיִם לָמָיִם. ^ז וַיַּעַשׂ אֱלֹהִים, אֶת-הָרָקִיעַ, וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ, וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ; וַיְהִי-כֵן. ^ח וַיִּקְרָא אֱלֹהִים לָרָקִיעַ, שָׁמָיִם; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שֵׁנִי. {פ}

^ט וַיֹּאמֶר אֱלֹהִים, יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל-מָקוֹם אֶחָד, וְתֵרָאֶה, הַיַּבָּשָׁה; וַיְהִי-כֵן. ^י וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ, וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. ^יא וַיֹּאמֶר אֱלֹהִים, תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע, עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ, אֲשֶׁר זַרְעוֹ-בוֹ עַל-הָאָרֶץ; וַיְהִי-כֵן. ^יב וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע, לְמִינֵהוּ, וְעֵץ עֹשֶׂה-פְּרִי אֲשֶׁר זַרְעוֹ-בוֹ, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. ^יג וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שְׁלִישִׁי. {פ}

^יד וַיֹּאמֶר אֱלֹהִים, יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, לְהַבְדִּיל, בֵּין הַיּוֹם וּבֵין הַלָּיְלָה; וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים, וּלְיָמִים וְשָׁנִים. ^טו וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, לְהָאִיר עַל-הָאָרֶץ; וַיְהִי-כֵן. ^טז וַיַּעַשׂ אֱלֹהִים, אֶת-שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים: אֶת-הַמָּאוֹר הַגָּדֹל, לְמֶמְשֶׁלֶת הַיּוֹם, וְאֶת-הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה, וְאֵת הַכּוֹכָבִים. ^יז וַיִּתֵּן אֹתָם אֱלֹהִים, בִּרְקִיעַ הַשָּׁמָיִם, לְהָאִיר, עַל-הָאָרֶץ. ^יח וְלִמְשֹׁל, בַּיּוֹם וּבַלַּיְלָה, וּלְהַבְדִּיל, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. ^יטוַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם רְבִיעִי. {פ}

^כ וַיֹּאמֶר אֱלֹהִים--יִשְׁרְצוּ הַמַּיִם, שֶׁרֶץ נֶפֶשׁ חַיָּה; וְעוֹף יְעוֹפֵף עַל-הָאָרֶץ, עַל-פְּנֵי רְקִיעַ הַשָּׁמָיִם. ^כא וַיִּבְרָא אֱלֹהִים, אֶת-הַתַּנִּינִם הַגְּדֹלִים; וְאֵת כָּל-נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם, וְאֵת כָּל-עוֹף כָּנָף לְמִינֵהוּ, וַיַּרְא אֱלֹהִים, כִּי-טוֹב. ^כב וַיְבָרֶךְ אֹתָם אֱלֹהִים, לֵאמֹר: פְּרוּ וּרְבוּ, וּמִלְאוּ אֶת-הַמַּיִם בַּיַּמִּים, וְהָעוֹף, יִרֶב בָּאָרֶץ. ^כג וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם חֲמִישִׁי. {פ}

^כד וַיֹּאמֶר אֱלֹהִים, תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ-אֶרֶץ, לְמִינָהּ; וַיְהִי-כֵן. ^כה וַיַּעַשׂ אֱלֹהִים אֶת-חַיַּת הָאָרֶץ לְמִינָהּ, וְאֶת-הַבְּהֵמָה לְמִינָהּ, וְאֵת כָּל-רֶמֶשׂ הָאֲדָמָה, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב. ^כו וַיֹּאמֶר אֱלֹהִים, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ; וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם, וּבַבְּהֵמָה וּבְכָל-הָאָרֶץ, וּבְכָל-הָרֶמֶשׂ, הָרֹמֵשׂ עַל-הָאָרֶץ. ^כז וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ: זָכָר וּנְקֵבָה, בָּרָא אֹתָם. ^כח וַיְבָרֶךְ אֹתָם, אֱלֹהִים, וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת-הָאָרֶץ, וְכִבְשֻׁהָ; וּרְדוּ בִּדְגַת הַיָּם, וּבְעוֹף הַשָּׁמַיִם, וּבְכָל-חַיָּה, הָרֹמֶשֶׂת עַל-הָאָרֶץ. ^כט וַיֹּאמֶר אֱלֹהִים, הִנֵּה נָתַתִּי לָכֶם אֶת-כָּל-עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל-פְּנֵי כָל-הָאָרֶץ, וְאֶת-כָּל-הָעֵץ אֲשֶׁר-בּוֹ פְרִי-עֵץ, זֹרֵעַ זָרַע: לָכֶם יִהְיֶה, לְאָכְלָה. ^ל וּלְכָל-חַיַּת הָאָרֶץ וּלְכָל-עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל-הָאָרֶץ, אֲשֶׁר-בּוֹ נֶפֶשׁ חַיָּה, אֶת-כָּל-יֶרֶק עֵשֶׂב, לְאָכְלָה; וַיְהִי-כֵן. ^לא וַיַּרְא אֱלֹהִים אֶת-כָּל-אֲשֶׁר עָשָׂה, וְהִנֵּה-טוֹב מְאֹד; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם הַשִּׁשִּׁי.

...

Chumash: my vort about the letter samech in breishis, and someone else who says very similar

Sun, Oct 15, 2017, 12:41 PM

to me

I noticed there was no letter samech in breishis, but in n gan eden acocunt it appears twice, in words related to the shape of the letter, closed (vayisgor bosor tachteha) and going around (rivers go around): I looked it up and found source of no samech bt not re the two refs in eden re shape. But then found modern physicisit writing this! but his drash on it is a bit diff than mine he talks of closed space vs my idea of cirucular time of Greeks, fate, kohelet etc.

.........

R Yakov baal haturim says, in his "Perush Al ha-Torah, a less known commentary on the Pentateuch (Zolkiev, 1806), taken mainly from Nachmanides, but without his cabalistic and philosophical interpretations. Jacob quotes many other commentators, among them Saadia Gaon, Rashi, Joseph Daraand Abraham ibn Ezra."

and someone else says very similar

To: Avi I Rabinowitz <air1@nyu.edu>

I said exactly the same as below except that the reason is that circular shape means no begining, which is the oppsite f the messag eof breishis, yesh me'ayin, big bang etc.

https://www.biu.ac.il/JH/Parasha/bereshit/can.htmlפרשת בראשית, תשס"ד

הבריאה והאות ס'

פרופ' עדו קנטר

המחלקה לפיסיקה

חשיבותן של צירופי האותיות וסדר הופעתן בתורה ככלל ובמעשה הבריאה בפרט נדונה רבות במפרשים. נזכיר בעניין זה את השאלה הידועה מדוע פתחה התורה באות בי"ת (בראשית) ולא באות אל"ף? על שאלה זו נאמרו פירושים רבים וביניהם: "פתחה התורה באות ב' תחילה וכן כל המסכתות בש"ס פותחות בב', כדי שידע האדם שאפילו את האות א' לא השיג". [1]

חשיבותן של כל כ"ב האותיות לשלמות מעשה הבריאה מקובלת כגישה המופיעה בספרי הקבלה (ספר היצירה פרק ב' סעיף ה'): "כ"ב אותיות יסוד, חקק"ן חצב"ן שקל"ן צרפ"ן והמירן וצר בהן נפש כל היציר וכל העתיד לצור". [2]

אולם המעיין בספר בראשית פרק א' ימצא כי כל האותיות מופיעות בו מלבד האות סמ"ך. ליתר דיוק, האות סמ"ך מופיעה לראשונה בפרק ב', פסוק י"א: "שם האחד פישון הוא ה סֹ בב את כל ארץ החוילה". המסקנה מעובדות אלו היא כי האות סמ"ך אינה מופיעה בפרק המתאר את בריאת העולם. הדבר תמוה, איננו מסתבר ודורש הסבר.

בהעדר הסבר מניח את הדעת על דרך הפשט, אנסה להעלות תירוץ על דרך הדרוש. הסמ"ך היא אות סגורה גיאומטרית, [3] וזאת כפי שמרמזת גם המילה סגור הפותחת בה, ועל פי הופעתה הראשונה בתורה: "הוא הסֹבב את כל ארץ החוילה".

כפי שידוע כיום ממחקרים בקוסמולוגיה, היקום מתפשט, מתרחב לכל עבר בכל רגע ורגע, וייתכן שאף יתפשט לעד. [4] לכן העולם אשר ברא הקב"ה לא יכול היה להיבראות סגור ומסוגר, והדבר מרומז באי הופעת האות סמ"ך בבריאה.

.................

On Tue, Jun 7, 2016 at 5:33 PM, Baruch Kahane <barunitza@gmail.com> wrote:

מצאתי את זה:

רש"ר הירש שמות פרק כז פסוק ג

ומזלגתיו - "מזלג" משורש "זלג", בארמית: ירידת דמעות, קרוב ל"שלך", נופל, ומכאן "השליך", הפיל, "שלג" ו"סלק" בארמית; הוראת היסוד היא אפוא: נפילה במקום ופינוי מן המקום. "מזלג" מציין כלי שבו מסלקים דבר מן המקום כדי להניחו במקום אחר.

יש ראשי תיבות בתורה. "אנכי" - אנא נפשי כתיבת יהבית (שבת קה ע"א)

סדר האותיות - חז"ל למדו הלכות מגימטריות, כמו "קדוש יהיה" - מכאן שסתם נזירות שלשים יום (נזיר ה ע"א). והרי גימטריא מבוססת על סדר האותיות. מכאן שלפי חז"ל סדר האותיות הוא מסיני.

בלי וירוסים. www.avast.com

On Tue, Jun 7, 2016 at 3:54 PM, Avi Rabinowitz <air1@nyu.edu> wrote:

Baruch, shalom!

I hope all is well with you and your family.

Perhaps you can tell me something re מַזְלֵג from the parsha this past shabbat (here it is plural; it is in other parshiyot but in basically the same form):

I think there is no other word in tanakh using the assumed root זְלֵג

and I see that its spelling is unusual:(wiki) המעיין במקרא יבחין כי המילה מצויה הן בצורת היחיד הן בצורת הרבים. אולם למרבה ההפתעה שונה הריבוי המקראי (מִזְלָגוֹת) מהריבוי השגור בפינו (מַזְלְגוֹת). תופעה זו חלה גם במילים מקראיות אחרות (מַשְׁבֵּר למשל), אך אינה תואמת את הריבוי הנהוג במשקל מַקְטֵל

Possibly it is from 'to drip', but that does not seem to be the case. If so, I would suppose that it is because when the meat begins to sizzle and drip, that is when the מַזְלֵג is used, or to make it drip. Therefore 'mizaleg'.

Sefer shmuel gives the meaning וְהַמַּזְלֵג שְׁלֹשׁ הַשִּׁנַּיִם

So it is specifically 3-pronged. Can it be that the word is an acronym: it was made like a dagger('zayin'), but split in 3 (= ג) prongs -> "may zayin le gimmel" = mzl"g.

(but then by definition mazleg has three prongs, so why specify? maybe my the time of Shmuel [the origin of the word was lost to most people and] this redundant term was used, like saying 'mayim achronim vasser'.

However this depends on an old question, which I may have asked you: the first ordering of the alephbet as an acrostic seems to have been used in thilim (ashrei), mishle (eshet khayil) etc, not earlier. Is there any indicaiotn in chumash or neviim of this ordering? Is there any reference in neviim that the order of the alephbet is significant (of course kabalh and midrash talk of it, and issue of why the torah starts with the letter beis assumes this etc)? If the origin of the word mazleg is as I suggested above, it implies that gimmel was the third letter and also that theorder of the letters was used to indicate numbers. Where is the first obvious mention of a letter as a number?

[I came up with an alternate scenario, not that I am actually proposing it, espcecially if it is 'heresy': for example: Dovid HaMelech and shlomo hamalech's mother wanted to write a 'poem' using all the letters as line-beginnings, but the order of the letters was not significant; they wrote out ashrei or eshes chayil with caligraphy and hung it up for shlomo to learn as a baby, and he saw the first letters written calligraphically, larger, and learned the alphabet from it, and always recited the letters in that order, and since that time he made it the standardorder. Or that Dovid HaMelech was then given nevuah that this indeed was the intended order. etc.

Or that people noticed that there were thilim etc in which there were exactly 22 lines and each began with a different letter (perhaps to be expected statistically?), and then it became common to write these out with calligraphy to teach kids the letters, or Dovid HaMelech noticed these and hung them up as mentioned earlier.]

..................

Are there acronyms in tanach?[of course 'tanach' is an acronym :) ]

Is there special mystical significance to a split, like "וּמִשָּׁם, יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים"? which would be of relevance here?

(But it is odd that unkelus and rashi use 'tzinoros' to explain it, not clear what they mean; by the way it seems that forks as eating implements arrived in Europe quite late, so maybe Rashi was not familiar with it? But doesn;t sefer shmuel's explanaiton clarify? or was it taken to refer to a specifc mazleg?)

Since another possibility was that there is a star-cluster in a pitchfork shape, so it would be mazal-gimmel, I did a brief search but didn;t see any likely candidates.

Also: it is one of the (many) kelim which betzalel made, so it must have great significance; which references speak about the deeper meaning of this specific implement?

.................................

Searches to do using an algorithm

Acrostic alephbet as in Ashrei and Eshes Chayil doen't appear in chumash or neviim, even though the author is said to be from the time of the neviim.

How do we know that the order is in fact reflective of an abecedary, maybe it is just that there are 22 psukim with all the letters represented in the first of the sentence(or actually one missing in ashrei), and maybe there are various such with different orders, indeed maybe there are many we didnlt recognize because they have a different order.

How many 22-pasuk sequences with no repeating first-letter are there in tanach, and is it more than expected etc (not necessarily complete prokim, which in any case is a late division, except for eg thilim in which it is natural) [maybe there weren;t always 22 letters, so maybe need to allow for there being any 20 or 21]

....

For gematria to exist there has to be a cononical order: Where is first mention of gematria?

The gaon's pi in kavo/kav is pretty cool....but that would indicate the last tanach book as the earliest such source?

......

Quesiton for Prof Siegal of Bar Ilan: Which is the earliest ms which has caligraphic or other indicaiton of the tetragamaton acrostic; which is the earliest text which has it as opening even if it is not caligraphically-indicated or reffered to? where is the first mention of this style?

Kiddush, where is first mention of it having yom hashishi as opening and why

.........................................

Samech doesn;t appear in creation account, only in gan eden, and there it is in two words which embody its distinctive shape - closed and circling, both of which also begin with that letter (not just hav eit inside), ie 'vayisgor' is from the word sagur, not a word which simply has a samech in it.

Are there other examples where letter-shape is described by words using that letter etc.

Is there an indicaiton that samech was introduced later? [sin, sof and samech are same in ashkenazi but not necessarily in all pronounciaitons]

Can the text be stratified in this way, eg finding parts written before a certaia letter was introduced.?

Beged has three letters in sequence. What are other examples and is there any indication that they reflect a canonical order?

Zohar says daled used to be before gimmel?

..........

This past shabbos's parsha: 4(?) different meanings of the same three-letter root: (ignore the מְאַסְתֶּם ^& סְבִיבֹת)

^א וַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי ה. ^ד וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ

^טז וַיֹּאמֶר ה אֶל-מֹשֶׁה, אֶסְפָה-לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל,

כִּי-מְאַסְתֶּם אֶת- ה' ........^כב הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם, וּמָצָא לָהֶם; אִם אֶת-כָּל-דְּגֵי הַיָּם יֵאָסֵף לָהֶם, וּמָצָא לָהֶם. {פ}

^כד וַיֵּצֵא מֹשֶׁה--וַיְדַבֵּר אֶל-הָעָם, אֵת דִּבְרֵי יְהוָה; וַיֶּאֱסֹף שִׁבְעִים אִישׁ, מִזִּקְנֵי הָעָם, וַיַּעֲמֵד אֹתָם, סְבִיבֹת הָאֹהֶל. ^כה וַיֵּרֶד יְהוָה בֶּעָנָן, וַיְדַבֵּר אֵלָיו, וַיָּאצֶל מִן-הָרוּחַ אֲשֶׁר עָלָיו, וַיִּתֵּן עַל-שִׁבְעִים אִישׁ הַזְּקֵנִים; וַיְהִי, כְּנוֹחַ עֲלֵיהֶם הָרוּחַ, וַיִּתְנַבְּאוּ, וְלֹא יָסָפוּ. . ^ל וַיֵּאָסֵף מֹשֶׁה, אֶל-הַמַּחֲנֶה--הוּא, וְזִקְנֵי יִשְׂרָאֵל. ^לא וְרוּחַ נָסַע מֵאֵת יְהוָה, וַיָּגָז שַׂלְוִים מִן-הַיָּם, וַיִּטֹּשׁ עַל-הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה, סְבִיבוֹת הַמַּחֲנֶה--וּכְאַמָּתַיִם, עַל-פְּנֵי הָאָרֶץ. ^לב וַיָּקָם הָעָם כָּל-הַיּוֹם הַהוּא וְכָל-הַלַּיְלָה וְכֹל יוֹם הַמָּחֳרָת,וַיַּאַסְפוּ אֶת-הַשְּׂלָו--הַמַּמְעִיט, אָסַף עֲשָׂרָה חֳמָרִים; וַיִּשְׁטְחוּ לָהֶם שָׁטוֹחַ, סְבִיבוֹת הַמַּחֲנֶה. }

I have found similar clustering in various places. How significant is it statistically - how many other words could have been used etc, is it necessary that these terms appeared altogher, ie are they necessary for the story or could have been omitted altogether; maybe in fact they are especially tangential , and this is an indicaiotn of their deliberate placement.

...

chumash: parsha seems to be playing on letters of yosef's name

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x

Avi Rabinowitz <air1@nyu.edu>

Mon, Dec 11, 2017, 7:22 PM

to me

^א וַיֵּשֶׁב יַעֲקֹב, בְּאֶרֶץ מְגוּרֵי אָבִיו--בְּאֶרֶץ, כְּנָעַן. ^ב אֵלֶּה תֹּלְדוֹת יַעֲקֹב, יוֹסֵף בֶּן-שְׁבַע-עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת-אֶחָיו בַּצֹּאן, וְהוּא נַעַר אֶת-בְּנֵי בִלְהָה וְאֶת-בְּנֵי זִלְפָּה, נְשֵׁי אָבִיו; וַיָּבֵא יוֹסֵף אֶת-דִּבָּתָם רָעָה, אֶל-אֲבִיהֶם. ^ג וְיִשְׂרָאֵל, אָהַב אֶת-יוֹסֵף מִכָּל-בָּנָיו--כִּי-בֶן-זְקֻנִים הוּא, לוֹ; וְעָשָׂה לוֹ, כְּתֹנֶת פַּסִּים. ^דוַיִּרְאוּ אֶחָיו, כִּי-אֹתוֹ אָהַב אֲבִיהֶם מִכָּל-אֶחָיו--וַיִּשְׂנְאוּ, אֹתוֹ; וְלֹא יָכְלוּ, דַּבְּרוֹ לְשָׁלֹם. ^ה וַיַּחֲלֹם יוֹסֵף חֲלוֹם, וַיַּגֵּד לְאֶחָיו; וַיּוֹסִפוּ עוֹד, שְׂנֹא אֹתוֹ. ^ו וַיֹּאמֶר, אֲלֵיהֶם: שִׁמְעוּ-נָא, הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי. ^ז וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים, בְּתוֹךְ הַשָּׂדֶה, וְהִנֵּה קָמָה אֲלֻמָּתִי, וְגַם-נִצָּבָה; וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם, וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי. ^ח וַיֹּאמְרוּ לוֹ, אֶחָיו, הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ, אִם-מָשׁוֹל תִּמְשֹׁל בָּנוּ; וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ, עַל-חֲלֹמֹתָיו וְעַל-דְּבָרָיו. ^ט וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר, וַיְסַפֵּר אֹתוֹ לְאֶחָיו; וַיֹּאמֶר, הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד, וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים, מִשְׁתַּחֲוִים לִי. ^י וַיְסַפֵּר אֶל-אָבִיו, וְאֶל-אֶחָיו, וַיִּגְעַר-בּוֹ אָבִיו, וַיֹּאמֶר לוֹ מָה הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתָּ: הֲבוֹא נָבוֹא, אֲנִי וְאִמְּךָ וְאַחֶיךָ, לְהִשְׁתַּחֲו‍ֹת לְךָ, אָרְצָה. ^יא וַיְקַנְאוּ-בוֹ, אֶחָיו; וְאָבִיו, שָׁמַר אֶת-הַדָּבָר.

^{From here on the hints are less clear:}

^יב וַיֵּלְכוּ, אֶחָיו, לִרְעוֹת אֶת-צֹאן אֲבִיהֶם, בִּשְׁכֶם. ^יג וַיֹּאמֶר יִשְׂרָאֵל אֶל-יוֹסֵף, הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם--לְכָה, וְאֶשְׁלָחֲךָ אֲלֵיהֶם; וַיֹּאמֶר לוֹ, הִנֵּנִי. ^יד וַיֹּאמֶר לוֹ, לֶךְ-נָא רְאֵה אֶת-שְׁלוֹם אַחֶיךָ וְאֶת-שְׁלוֹם הַצֹּאן, וַהֲשִׁבֵנִי, דָּבָר; וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן, וַיָּבֹא שְׁכֶמָה. ^טו וַיִּמְצָאֵהוּ אִישׁ, וְהִנֵּה תֹעֶה בַּשָּׂדֶה; וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר, מַה-תְּבַקֵּשׁ. ^טז וַיֹּאמֶר, אֶת-אַחַי אָנֹכִי מְבַקֵּשׁ; הַגִּידָה-נָּא לִי, אֵיפֹה הֵם רֹעִים. ^יז וַיֹּאמֶר הָאִישׁ, נָסְעוּ

[order of letters in alephbet is nun samech ayin peh, so this can be a hint at the letter peh]

מִזֶּה--כִּי שָׁמַעְתִּי אֹמְרִים, נֵלְכָה דֹּתָיְנָה; וַיֵּלֶךְ יוֹסֵף אַחַר אֶחָיו, וַיִּמְצָאֵם בְּדֹתָן. ^יח וַיִּרְאוּ אֹתוֹ, מֵרָחֹק; וּבְטֶרֶם יִקְרַב אֲלֵיהֶם, וַיִּתְנַכְּלוּ אֹתוֹ לַהֲמִיתוֹ. ^יט וַיֹּאמְרוּ, אִישׁ אֶל-אָחִיו: הִנֵּה, בַּעַל הַחֲלֹמוֹת הַלָּזֶה--בָּא. ^כוְעַתָּה לְכוּ וְנַהַרְגֵהוּ, וְנַשְׁלִכֵהוּ בְּאַחַד הַבֹּרוֹת, וְאָמַרְנוּ, חַיָּה רָעָה אֲכָלָתְהוּ; וְנִרְאֶה, מַה-יִּהְיוּ חֲלֹמֹתָיו. ^כא וַיִּשְׁמַע רְאוּבֵן, וַיַּצִּלֵהוּ מִיָּדָם; וַיֹּאמֶר, לֹא נַכֶּנּוּ נָפֶשׁ. ^כב וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן, אַל-תִּשְׁפְּכוּ-דָם--הַשְׁלִיכוּ אֹתוֹ אֶל-הַבּוֹר הַזֶּה אֲשֶׁר בַּמִּדְבָּר, וְיָד אַל-תִּשְׁלְחוּ-בוֹ: לְמַעַן, הַצִּיל אֹתוֹ מִיָּדָם, לַהֲשִׁיבוֹ, אֶל-אָבִיו. ^כגוַיְהִי, כַּאֲשֶׁר-בָּא יוֹסֵף אֶל-אֶחָיו; וַיַּפְשִׁיטוּ אֶת-יוֹסֵף אֶת-כֻּתָּנְתּוֹ, אֶת-כְּתֹנֶת הַפַּסִּים אֲשֶׁר עָלָיו. ^כד וַיִּקָּחֻהוּ--וַיַּשְׁלִכוּ אֹתוֹ, הַבֹּרָה; וְהַבּוֹר רֵק, אֵין בּוֹ מָיִם. ^כהוַיֵּשְׁבוּ, לֶאֱכָל-לֶחֶם, וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ, וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד; וּגְמַלֵּיהֶם נֹשְׂאִים, נְכֹאת וּצְרִי וָלֹט--הוֹלְכִים, לְהוֹרִיד מִצְרָיְמָה. ^כו וַיֹּאמֶר יְהוּדָה, אֶל-אֶחָיו: מַה-בֶּצַע, כִּי נַהֲרֹג אֶת-אָחִינוּ, וְכִסִּינוּ, אֶת-דָּמוֹ. ^כז לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים, וְיָדֵנוּ אַל-תְּהִי-בוֹ, כִּי-אָחִינוּ בְשָׂרֵנוּ, הוּא; וַיִּשְׁמְעוּ, אֶחָיו. ^כח וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים, וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת-יוֹסֵף מִן-הַבּוֹר, וַיִּמְכְּרוּ אֶת-יוֹסֵף לַיִּשְׁמְעֵאלִים, בְּעֶשְׂרִים כָּסֶף; וַיָּבִיאוּ אֶת-יוֹסֵף, מִצְרָיְמָה. ^כט וַיָּשָׁב רְאוּבֵן אֶל-הַבּוֹר, וְהִנֵּה אֵין-יוֹסֵף בַּבּוֹר; וַיִּקְרַע, אֶת-בְּגָדָיו. ^ל וַיָּשָׁב אֶל-אֶחָיו, וַיֹּאמַר: הַיֶּלֶד אֵינֶנּוּ, וַאֲנִי אָנָה אֲנִי-בָא. ^לא וַיִּקְחוּ, אֶת-כְּתֹנֶת יוֹסֵף; וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים, וַיִּטְבְּלוּ אֶת-הַכֻּתֹּנֶת בַּדָּם. ^לב וַיְשַׁלְּחוּ אֶת-כְּתֹנֶת הַפַּסִּים, וַיָּבִיאוּ אֶל-אֲבִיהֶם, וַיֹּאמְרוּ, זֹאת מָצָאנוּ: הַכֶּר-נָא, הַכְּתֹנֶת בִּנְךָ הִוא--אִם-לֹא. ^לגוַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי, חַיָּה רָעָה אֲכָלָתְהוּ; טָרֹף טֹרַף, יוֹסֵף. ^לד וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו, וַיָּשֶׂם שַׂק בְּמָתְנָיו; וַיִּתְאַבֵּל עַל-בְּנוֹ, יָמִים רַבִּים. ^לה וַיָּקֻמוּ כָל-בָּנָיו וְכָל-בְּנֹתָיו לְנַחֲמוֹ, וַיְמָאֵן לְהִתְנַחֵם, וַיֹּאמֶר, כִּי-אֵרֵד אֶל-בְּנִי אָבֵל שְׁאֹלָה; וַיֵּבְךְּ אֹתוֹ, אָבִיו. ^לו וְהַמְּדָנִים--מָכְרוּ אֹתוֹ, אֶל-מִצְרָיִם: לְפוֹטִיפַר סְרִיס פַּרְעֹה, שַׂר הַטַּבָּחִים. {פ}

ReplyForward

..............

Who placed the books of 'ksuvim' in one 'category as 'ksuvim', and who detemrined the order of the books in the canon? is it an implication that chazal believed the level of inspiraiton was lower for Dovid/Shlomo when writing their books than the level of the author of mlochim writing about Dovid/Shlomo? Is there a ML-discoverable correlation to this stratification by prophecy-level? (I guess it must be well-known to what degree the language of mlochim is different than the language of Dovid/Shlomo's books, but maybe there is more to discover?).

Are the rejected (non-canonical 'psedudepigraphia or whaever) books different in a way ML can discover?

.........

Avi Rabinowitz <air1@nyu.edu>

Wed, Jun 6, 2018, 2:16 PM

to me

Siegel bar ilan Judaic re acrostic tetrahamaton in ms

Ask mk to use his algorithm to search:

• Find all 22 consecutive psukim w diff letters in opening compute lieklihood and see if there is unexpected pattern. Where is earliest?

• often the smae word appears in different meanings within the same chuash topic: See below for example form this week's parsha

• Test to see whether the letter samech was later?

• like with saviv & vayisgor, find other words in chumash,letters which embody their shape, descrittion

• where is the first mention of gematria, ie there is an order to alephbet

..................

4(?) different meanings of the same three-letter root: (ignore the מְאַסְתֶּם ^& סְבִיבֹת)

^א וַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי ה. ^ד וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ

^טז וַיֹּאמֶר ה אֶל-מֹשֶׁה, אֶסְפָה-לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל,

כִּי-מְאַסְתֶּם אֶת- ה' ........^כב הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם, וּמָצָא לָהֶם; אִם אֶת-כָּל-דְּגֵי הַיָּם יֵאָסֵף לָהֶם, וּמָצָא לָהֶם. {פ}

^כד וַיֵּצֵא מֹשֶׁה--וַיְדַבֵּר אֶל-הָעָם, אֵת דִּבְרֵי יְהוָה; וַיֶּאֱסֹף שִׁבְעִים אִישׁ, מִזִּקְנֵי הָעָם, וַיַּעֲמֵד אֹתָם, סְבִיבֹתהָאֹהֶל. ^כה וַיֵּרֶד יְהוָה בֶּעָנָן, וַיְדַבֵּר אֵלָיו, וַיָּאצֶל מִן-הָרוּחַ אֲשֶׁר עָלָיו, וַיִּתֵּן עַל-שִׁבְעִים אִישׁ הַזְּקֵנִים; וַיְהִי, כְּנוֹחַ עֲלֵיהֶם הָרוּחַ, וַיִּתְנַבְּאוּ, וְלֹא יָסָפוּ. . ^ל וַיֵּאָסֵף מֹשֶׁה, אֶל-הַמַּחֲנֶה--הוּא, וְזִקְנֵי יִשְׂרָאֵל. ^לא וְרוּחַ נָסַע מֵאֵת יְהוָה, וַיָּגָז שַׂלְוִים מִן-הַיָּם, וַיִּטֹּשׁ עַל-הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה, סְבִיבוֹת הַמַּחֲנֶה--וּכְאַמָּתַיִם, עַל-פְּנֵי הָאָרֶץ. ^לב וַיָּקָם הָעָם כָּל-הַיּוֹם הַהוּא וְכָל-הַלַּיְלָה וְכֹל יוֹם הַמָּחֳרָת, וַיַּאַסְפוּ אֶת-הַשְּׂלָו--הַמַּמְעִיט, אָסַף עֲשָׂרָה חֳמָרִים; וַיִּשְׁטְחוּ לָהֶם שָׁטוֹחַ,סְבִיבוֹת הַמַּחֲנֶה. }

...

Parallels: I have many such:

מקבילות בין מעשה בראשית למעשה מרכבה: המשנה במסכת חגיגה (יא ע"ב) אומרת: "אין דורשין בעריות בשלושה, ולא במעשה בראשית בשניים, ולא במרכבה ביחיד". כפי שעולה מסוגיית הגמרא שם, מעשה בראשית, היינו בראשית פרקים א-ג, ומעשה מרכבה,היינו יחזקאל פרק א, כוללים את הסודות הגדולים ביותר של התורה, ולכן צריך להקפיד לא לפרסם אותם. לפי הרמב"ם, בפירושו למשנה שם, מעשה בראשית מתייחס לטבע, ואילו מעשה מרכבה מתייחס לחכמה הנסתרת; הראשון הוא חכמת התחתונים, והשני הוא חכמת העליונים. אמרו חז"ל: "כל מה שברא הקב"ה למעלן בראש למטן" (שמות רבה, לג, ד), וכן נאמר במדרש "שוחר טוב" על משלי(פרשה כ): "אמר רבי ישמעאל שכל מה שברא הקב"ה בעולמו קבעו בכסא הכבוד, ברא אדם, אריה, שור ונשר וקבען בכסא הכבוד".ומכאן שיש קשר בין התחתונים לבין העליונים. לפיכך צריך להיות קשר בין מעשה בראשית למעשה מרכבה.

ואכן יש מקבילות רבות בין הפסוקים בשני המקומות, כדלהלן:

בראשית

יחזקאל

א-להים יקוק

א-להים יקוק

ונהר יוצא מעדן

על נהר כבר

ורוח א-להים

יד יקוק רוח סערה

עוף כנף

כנפיים

ומשם יפרד

וכנפיהם פרודות

והיה לארבעה ראשים

וארבע פנים לאחת

הוא הסובב

ונגה סביב לו לא יסבו בלכתן

את השמים

נפתחו השמים

מלאו את הארץ ואת הארץ

אופן אחד בארץ

וירא א-להים (כי טוב)

מראות א-להים

חית (השדה)

חיות

אדם

אדם

מות תמות

דמות

(לזאת יקרא) אשה

אשה (אל אחותה)

מתהלכת

ילכו

כי מאיש (לקחה זאת)

לאיש (שתים חברת) אש

אשר שם (הזהב)

אשר יהיה שם (הרוח)

ורוח א-להים מרחפת

הרוח ללכת

קול ה' א' מתהלך לרוח היום

רוח החיה באופנים

מתהלך בגן

היא מתהלכת

(מכל מלאכתו) אשר עשה

ומעשיהם

נפש חיה

רוח החיה

לארבעה ראשים

אל ראשי החיה

רקיע

רקיע

(המים אשר) מתחת לרקיע

ותחת הרקיע

(את קולך שמעתי בגן) וארא

(כקרח) הנורא

וישמעו את קול יקוק א-להים

ושמע את קול כנפיהם

מים

מים רבים

קול ה' מתהלך בגן לרוח היום

כקול שדי בלכתם

ויתפרו עלי תאנה ויעשו להם חגרות

שתים מכסות להנה גויתיהם

המים אשר מעל לרקיע

כקול מים רבים

אבן השהם

אבן ספיר

וישלח אותם

שולח אני אותך

ומכל עץ הגן תאכל

אכל את אשר אני נותן לך

הגן

נגה

הכוכבים

נגה (=כוכב לכת)