The Ninth Commandment is a significant aspect to consider in Toldot, addressing themes of truth and honesty.────────────────────────
The Ninth Commandment in Toldot: “You Shall Not Bear False Witness” – The Goatskin Lie That Told the Truth
Most people read Genesis 27 and say: “Jacob lied. He dressed in Esau’s clothes, put goatskins on his arms, and deceived his blind father. That’s bearing false witness. That’s sin.”
The Torah says something very different.
It plants the Ninth Commandment centuries before Sinai and flips the entire concept of truth-telling upside-down.
Exodus 20:16 לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר “You shall not bear false witness against your neighbor.”
But in Toldot, the “false witness” Jacob gives actually tells the truth — the truth God already declared in Genesis 25:23: “The elder shall serve the younger.”
Rabbi David Fohrman (Aleph Beta: “The Deception of Isaac”) explains: Jacob didn’t lie to Isaac. He lied to protect the truth from being murdered by Esau’s rage.
The Chiastic Mirror – False Witness, True Revelation
Level
Toldot (Genesis 27)
False Witness Motif
Broader Torah Parallel
False Witness Motif
A – Apparent Lie
Jacob says “I am Esau your firstborn” (27:19)
Surface-level falsehood
Midwives in Egypt lie to Pharaoh (Exodus 1:19)
Lie to protect life
B – Blind Authority
Isaac is physically blind – cannot see truth (27:1)
Blind judge accepts false witness
Pharaoh blinded by power – accepts lies about Israelites
Blind ruler
C – Deception Tool
Goatskins on hands/neck, Esau’s clothes & smell (27:15–27)
Mimicry to deceive senses
Golden Calf – Israel mimics foreign gods to “replace” truth
Mimicry as false witness
D – Divine Truth Hidden
God already told Rebecca: “The elder shall serve the younger” (25:23)
Jacob’s “lie” reveals pre-existing divine truth
Torah given to Israel – nations reject it first (Midrash Deut. Rabbah 7:8)
Truth hidden from those who reject it
C’ – Consequences
Esau believes the lie → vows to kill Jacob (27:41)
False witness leads to attempted murder
Nations throughout history bear false witness against Jews
False witness leads to attempted destruction
B’ – Eyes Opened
Isaac trembles, realizes God’s plan (27:33) – blesses Jacob willingly
Blindness lifted; truth accepted
Redemption – nations will see truth (Isaiah 2:3)
Eyes opened to divine plan
A’ – True Witness Restored
Jacob’s deception fulfills God’s word – no theft, only alignment
“False” witness becomes true testimony
Israel at Sinai – true witness to God’s voice
True witness to covenant
What “Bearing False Witness” Really Means
The Ninth Commandment is not about never lying. It is about not lying to destroy justice or covenant.
Jacob’s goatskins were not false witness against Esau. They were true witness for God — protecting the blessing that Esau had already sold for lentil stew (25:29–34).
The midwives in Egypt lied to Pharaoh to save Hebrew babies — and God blessed them (Exodus 1:21). Abraham lied about Sarah being his sister to save his life — and God protected him (Genesis 12:13; 20:2).
The Torah distinguishes:
False witness that murders justice → forbidden.
Deception that protects life or covenant → sometimes commanded.
Rebecca and Jacob didn’t bear false witness against Esau. They bore true witness against Esau’s willingness to murder the covenant (27:41).
Why This Matters for Jewish Chosenness
Every time a religion bears false witness against the Jewish people — claiming “they rejected the Messiah” or “they corrupted the Torah” — they violate the Ninth Commandment in Toldot.
They lie to steal the blessing that was never theirs.
But the Torah answers: The goatskins didn’t steal the blessing. They protected it.
As Rabbi Dr. Akiva Tatz teaches: “Truth is not what happened on the surface. Truth is what God intended from the beginning.”[^1]
Internal Links – Continue the Series
Essay 1: The Ten Commandments in Toldot – They Began with Rivkah, Not Sinai
Essay 2: The Second Commandment in Toldot – Esau’s Rage and “No Other Gods”
Essay 4: The Fourth Commandment in Toldot – The First Shabbat in Exile
Essay 5: Shabbat for All Humanity – The Rainbow Sign
Essay 6: The Sixth Commandment in Toldot – Hair That Binds Esau & Samson
Essay 7: The Seventh Commandment in Toldot – Esau’s Wives, Samson’s Women
Essay 8: The Eighth Commandment in Toldot – The Blessing That Was Never Esau’s
Next in this 10-part series: Essay 10 – The Tenth Commandment in Toldot: “You Shall Not Covet” – Esau’s Final Covetousness and the Root of All Theft
Shabbat Shalom from a Kohen who learned that some lies protect the greatest truth, [Hazan Gavriel ben David ] Beit HaShoavah – Return, Repent, Rejoice https://beithashoavah.org
[^1]: Rabbi Akiva Tatz, “Worldmask” lecture on truth vs. surface reality (YouTube: https://www.youtube.com/watch?v=3f_6bG1bE9A)
A Heartfelt Plea: Embrace Torah’s Positive Paradigm
In the intricate tapestry of human existence, the Hebrew word for the first man, אָדָם (Adam), holds profound secrets. These secrets bridge ancient wisdom and modern science. This exploration can lead to fascinating comparisons, such as Jewish upbringing vs Christian original sin. As Rabbi Yitzchak Ginsburgh elucidates in his teachings on Hebrew letters and chemistry, spelling out Adam’s letters—Alef (א-ל-פ), Dalet (ד-ל-ת), Mem (מ)—yields a gematria value of 45. This mirrors the expanded form of Hashem’s name, י-ה-ו-ה. This numerical equivalence isn’t a mere coincidence; it underscores that humanity, like the atom, is fundamentally positive at its core. There are 99.999% positive protons defining identity, with negligible negative electrons orbiting at a distance.
This divine blueprint, embedded in Torah, contrasts sharply with Christian doctrines of original sin. In Christianity, children are taught inherent brokenness redeemable only through external salvation. This discussion of Jewish upbringing vs Christian original sin reveals why the intrinsic positivity in Jewish child-rearing is beneficial. Drawing from Deuteronomy 28’s promises of blessings for Torah observance—prosperity, health, and societal flourishing—this post explores why Jewish child-rearing, rooted in intrinsic goodness, has propelled the Jewish people ahead for 3,500 years. They have outpaced their counterparts in Christianity and Islam in stability, innovation, and well-being.
Biblical Foundations: Hashem’s Promises for Torah Adherence
Deuteronomy 28 vividly outlines the rewards for fidelity to the Torah: “If you fully obey the Lord your God and carefully follow all his commands… you will be blessed in the city and blessed in the country” (Deut. 28:1-3, NIV). These include fruitful families, abundant harvests, and protection from enemies. These are tangible manifestations of divine favor. Conversely, disobedience invites curses, a binary framework emphasizing human agency over predestined flaw. This positive anthropology—humans as partners in creation, bearing tzelem Elokim (God’s image)—shapes Jewish upbringing. Jewish upbringing vs Christian original sin contrasts how children are raised, knowing their neshama (soul) is inherently holy, capable of choice, not burdened by ancestral guilt. As Rabbi Ephraim Palanov, citing Rabbis Ginsburgh and Moshe Turgeman, notes, this mirrors the atom’s structure. It has a dominant, positively charged nucleus that empowers resilience and growth.
In contrast, Christian theology, influenced by Augustine’s original sin, posits innate depravity from birth, redeemable solely through faith in Jesus. Islamic views, while affirming fitrah (innate goodness), often emphasize submission amid historical divisions, potentially fostering fatalism. Torah’s model, promising empirical blessings, has sustained Judaism through the millennia. The topic of Jewish upbringing vs Christian original sin offers insight into these dynamics.
Historical Contrast: Judaism’s Enduring Stability vs. Fragmented Paths
Judaism’s 3,500-year history exemplifies Torah’s stabilizing force. From Abraham’s covenant circa 1800 BCE, through the Exodus (1312 BCE), Babylonian Exile (586 BCE), and Roman dispersions (70 CE), the Jewish people maintained an unbroken mesorah (tradition). They did this via oral and written Torah. Despite pogroms, expulsions (e.g., Spain 1492), and the Holocaust, communal structures—synagogues, yeshivot—preserved identity, fulfilling Deuteronomy’s promise of endurance.
Christianity, emerging in the 1st century CE, fractured early. The Great Schism (1054 CE) divided East and West, followed by the Protestant Reformation (1517 CE). This sparked denominational divisions amid wars (e.g., the Thirty Years’ War, 1618-1648). Persecutions, from Roman arenas to Crusades (1096-1291) and Inquisitions (1478-1834), reflect internal strife. This diverges from unified Torah observance.
Islam’s history, beginning with Muhammad in 610 CE, saw rapid expansion but immediate schism. The Sunni-Shia split after 632 CE, leading to rivalries within the caliphate and ongoing conflicts (e.g., Ottoman-Persian wars). While achieving cultural peaks (Golden Age, 8th-14th centuries), divisions hindered the cohesive flourishing Deuteronomy envisions.
Why Torah-Raised Children Excel: Evidence from Research
A Jewish upbringing that affirms inherent positivity yields superior outcomes, as Deuteronomy predicts. “Your children and your crops will be blessed” (Deut. 28:4). Jewish upbringing vs Christian original sin highlights how Pew Research finds that 91% of Orthodox-raised Jews retain their faith into adulthood. This is compared with 55% among Evangelicals and 77% among Muslims.
This retention stems from empowering children with agency and from reducing the existential doubt prevalent in original sin doctrines.
Mental health benefits align with Torah’s holistic view. CDC and NIH studies show religious Jewish teens exhibit the lowest depression and suicide rates among peers. Religion is protective against ideation (meta-analysis: 20-30% lower risk). In contrast, Evangelical youth face higher rates due to salvific anxiety. Meanwhile, Muslim teens navigate cultural pressures amid global tensions.
Charitable giving, embodying tzedakah, sees 79% of U.S. Jews donating annually, surpassing Catholics (71%) and Protestants (66%), though Muslims lead at 80% in some polls.
Innovation thrives: Despite comprising 0.2% of the global population, Jews have garnered 22% of Nobel Prizes. This reflects Torah’s emphasis on inquiry and tikkun olam (world repair).
These metrics validate Deuteronomy’s blessings, fostering societies that endure and excel.
A Heartfelt Plea: Embrace Torah’s Positive Paradigm
To Christian and Muslim parents: Reconsider doctrines framing children as flawed. Jewish upbringing vs Christian original sin suggests teaching them as Torah does—they carry Hashem’s name, a “forty-five volt” positive core. This shift could heal divides, boost resilience, and fulfill shared Abrahamic promises.
Continue this series: Next, Aleph as hydrogen—Torah’s cosmic code. Subscribe to Gavriel Ben David on YouTube; visit beithashoavah.org for resources.
Signed, Hazan Gavriel ben David
This retention stems from empowering children with agency, reducing existential doubt prevalent in original sin doctrines.
Mental health benefits align with Torah’s holistic view. CDC and NIH studies show religious Jewish teens exhibit the lowest depression and suicide rates among peers, with religion protective against ideation (meta-analysis: 20-30% lower risk). In contrast, Evangelical youth face higher rates due to salvific anxiety, while Muslim teens navigate cultural pressures amid global tensions.
Charitable giving, embodying tzedakah, sees 79% of U.S. Jews donating annually, surpassing Catholics (71%) and Protestants (66%), though Muslims lead at 80% in some polls.
Understanding the Seven Laws of Noah in Judaism. Have you ever wondered about the Seven Noahide Laws? These are the foundational moral principles that Jewish tradition teaches God gave to all of humanity through Noah after the flood. Often called the laws of Noah or Noahide laws, they form a universal ethical code for non-Jews (gentiles), distinct yet harmonious with the 613 commandments (mitzvot) given to the Jewish people at Mount Sinai.
A common objection arises: “I only see a few commands in Genesis 9—why seven? And doesn’t the Bible say one law for native and stranger?” This dialogue between a wise sage and his student explores these questions through the lens of traditional Jewish reading of the Torah, including the Oral Torah (Talmud). It shows how Jews understand these universal moral laws as eternal, derived from Scripture and informed by rabbinic insight, without division or inequality.
Student: Master, I’ve heard of the Seven Noahide Laws, but searching the Bible, I find only a covenant with Noah promising no more floods, marked by the rainbow (Genesis 9:8-17). The explicit instructions seem limited: be fruitful and multiply (Genesis 9:1,7), don’t eat blood (Genesis 9:4), and don’t murder (Genesis 9:6). There were no Jews then—how can there be separate laws for groups that didn’t exist? The Torah says one law for the native-born and the stranger (Exodus 12:49; Leviticus 24:22). Doesn’t creating Noahide laws divide humanity, making gentiles second-class?
Sage: Your heart seeks clarity, my student, like one searching for light in the darkness of the flood. The Seven Noahide Laws are not a modern invention but eternal principles rooted in the Torah, revealed fully through the Oral Tradition given at Sinai alongside the Written Torah.
Jews read the Torah as a divine whole: the Written text (body) and Oral explanations (soul). Without the Oral Torah, many commands remain incomplete—like how to observe Shabbat or wear tefillin. The Talmud (Sanhedrin 56a-60b) derives the seven categories from hints in Genesis, starting from Adam (Genesis 2:16-17) and reaffirmed to Noah.
These Universal Moral Laws Promote Peace, Justice, and Connection To The One God For Everyone.
Do not worship idols (prohibition of idolatry)
Do not curse God (blasphemy)
Do not murder
Do not commit sexual immorality
Do not steal
Do not eat the limb of a living animal
Establish courts of justice
These encompass broader moral duties. For example, the prohibition on eating blood expands to cruelty to animals, and courts ensure justice for all violations. The rainbow covenant seals God’s promise, but the laws guide righteous living for all descendants of Noah—meaning all humanity.
Student: But why not explicit in the text? And how does this fit with “one law” verses?
Sage: The Torah often speaks in layers. The Written text hints; the Oral Tradition clarifies. Maimonides and other sages teach that these are universal and binding on all before Sinai. At Sinai, Israel received additional mitzvot as a “kingdom of priests” (Exodus 19:6), but gentiles fulfill their purpose through the seven.
The “one law” verses apply in specific contexts—like equal justice in the Land for resident aliens (ger toshav) who accept the Noahide laws. It’s not division but divine harmony: Jews as guides, gentiles as partners. A righteous gentile (often called Bnei Noach or righteous of the nations) who observes these earns a share in the World to Come, as holy as the High Priest (Sanhedrin 59a).
Student: So it’s not about superiority?
Sage: Far from it. These universal moral laws promote peace, justice, and connection to the One God for everyone. In the Messianic era, nations will seek Torah wisdom (Isaiah 2:3), elevating all. The seven are a gift, not a burden—foundational ethics that prevent chaos, much like natural laws sustain the world.
Student: Where do I learn more?
Sage: Begin with humility and study: Chabad.org or Aish.com explain the Seven Noahide Laws beautifully. Approach with an open heart, and the Torah’s light will reveal its unity.
Conclusion: Embracing Universal Morality Through the Noahide Path
The Seven Noahide Laws offer a profound vision of God’s plan: one Creator, universal ethics, diverse paths to righteousness. Far from creating classes, they unite humanity under shared moral principles while honoring Israel’s unique covenant.
If you’re exploring Judaism’s view on Noahide laws, universal moral laws, or how gentiles connect to the Torah, this tradition invites sincere seekers. May we all walk in righteousness, under the rainbow’s promise of hope.
Internal links suggestions: Link to related posts on “The Oral Torah Explained” or “Righteous Gentiles in Judaism.” External links: Chabad.org on the Seven Noahide Laws, My Jewish Learning article.
As an ex-Christian and ex-Messianic Jew, I now live as an Orthodox Jew. I once believed harsh claims about the Talmud. Christians often say it calls the Talmud is evil. They claim it allows bad acts. They say it attacks Jesus. These ideas hurt. They fuel hate against Jews. But truth matters. The Torah says not to bear false witness. This is one of the Ten Commandments in Exodus 20:16. Spreading lies breaks this rule. It harms people.
I draw from a video by Rabbi Daniel Rowe. He reacts to claims about the Talmud. Watch it here: What the Talmud Actually Says About Jesus. His words clarify much. As Dennis Prager says, I am not trying to convert you. I do not want to change your mind. I just want you to hear my side of the story. Prager is one of my heroes. Learn more about him at PragerU.
Why Some Think the Talmud Talks About Jesus
Rabbi Rowe starts fair. He lists reasons people link “Yeshu” in the Talmud to Jesus.
The name “Yeshu” sounds like “Yeshua.” This was Jesus’ Aramaic name.
Some texts call him “Yeshu haNotzri.” “Notzri” refers to Nazareth or the Nazarenes. Later, it means Christian in Hebrew.
Stories match a bit. Yeshu dies on Passover eve. Like in the Gospel of John. He has disciples.
The Talmud covers Jesus’ time. From centuries before to after year zero.
These points seem strong at first. But they fall apart on closer look.
Rabbi Rowe starts fair. He lists reasons people link “Yeshu” in the Talmud to Jesus.
The name “Yeshu” sounds like “Yeshua.” This was Jesus’ Aramaic name.
Some texts call him “Yeshu haNotzri.” “Notzri” refers to Nazareth or the Nazarenes. Later, it means Christian in Hebrew.
Stories match a bit. Yeshu dies on Passover eve. Like in the Gospel of John. He has disciples.
The Talmud covers Jesus’ time. From centuries before to after year zero.
These points seem strong at first. But they fall apart on closer look.
Rabbi Rowe breaks them down.
First, the name. “Yeshu” was common then. Like “Josh” today. The Talmud has many with similar names. Historian Josephus lists 19 “Yeshuas.” Some lived during Jesus’ time. One was a high priest. Another criminal.
Some say “Yeshu” is an acronym for a curse. It stands for “may his name and memory be blotted out.” But no. This phrase came 1,000 years later. The Talmud never uses it. Rabbis and prophets did not say it.
Next, “haNotzri.” This seems key. But timing matters. The Talmud has two parts. The Mishna is from the mid-2nd century CE. It uses “Min” for heretics or early Christians. Not “Notzri.”
“Notzri” meant Christian much later. In the Talmud’s time, it did not. Nazareth is a place tied to Jesus in the New Testament. But the Talmud’s “Notzri” likely means something else. Maybe “guardian” or a sect name. It does not fit the same period.
Positive Proof: This Yeshu Is Not Jesus
Rabbi Rowe gives strong evidence. The Talmud’s Yeshu lived earlier. About 100 BCE. Under King Alexander Jannaeus. Not Roman times.
In Sanhedrin 107b, Yeshu is a student of Joshua ben Perachiah. This rabbi lived in 100 BCE. Yeshu learns magic in Egypt. He misbehaves. Gets excommunicated.
Jesus lived 100 years later. Around 30 CE. Under Pontius Pilate.
More mismatches:
Mother: Talmud says “ben Pandera” (son of Pandera). New Testament says virgin birth, Mary and Joseph.
Death: Talmud Yeshu hanged for sorcery. Body not taken. No resurrection claim.
Followers: Talmud names five disciples. Different from Jesus’ twelve.
The punishment in Gittin 57a? Onkelos raises Yeshu via necromancy. Yeshu says he boils in hot excrement. Why? He mocked sages’ words. This fits Talmud logic. Mockery brings shame. But hell is not literal. It’s spiritual.
This is the “only solution” for Talmud’s Yeshu. His fate fits his acts. No mercy for leading Jews astray. But it is not about Jesus.
Side-by-Side Comparison: Talmud’s Yeshu vs. New Testament Jesus
Aspect
Talmud’s Yeshu
New Testament Jesus
Time Period
~80-100 BCE, under King Jannaeus
Crucified by Romans on the Passover
Teacher
Joshua ben Perachiah
No specific rabbi mentioned
Mother/Father
Son of Pandera and Stada
Virgin Mary, Joseph
Acts
Learned magic in Egypt, idolatry
Miracles, teachings in Israel
Death
Hanged for sorcery on Passover eve
Five names: Mattai, Nakai, etc.
After Death
Boils in excrement for mockery
Resurrected, ascends to heaven
Disciples
Five named: Mattai, Nakai, etc.
Twelve apostles
Term “Notzri”
Used, but not meaning Christian
~4 BCE – 30 CE, under the Romans
See? They are different people. Mixing them is wrong.
Bearing False Witness: A Torah Command
The Torah warns against false witness. In Exodus 20:16, it says: “You shall not bear false witness against your neighbor.” This is one of the Ten Commandments. Spreading Talmud myths breaks this. It justifies hate. As Jews, we are a light to nations. Isaiah 42:6 says so. Lies dim that light.
Christians may want these claims true. It fits old views. But hear our side. Like Prager says.
Final Thoughts
The Talmud does not attack Jesus. The Yeshu is another man. Rabbi Rowe shows this well. Check the video. Read more at Chabad.org on Talmud. Or MyJewishLearning.
This clears myths. It builds understanding. Share if it helps.
For more on Jewish views, link to internal blog post on Torah basics. Outbound: See Bible Gateway for Exodus.
The staff of God is no simple stick. From Eden to the Third Temple is what every Jew is waiting for. It started in Eden. It carried divine power through history. This is not a metaphor. It’s real hardware from God.
I watched Rabbi Chaim Richman’s video on Parashat Shemot.1 Something clicked deep inside.
The staff of God is no simple stick. It started in Eden. It carried divine power through history. This is not a metaphor. It’s real hardware from God.
The Staff’s Ancient Origins
God created the staff at twilight. This was on the sixth day of Creation.2 It joined ten miraculous items.
Adam received it when he left Eden. He passed it to Enoch. Enoch gave it to Noah. Noah handed it to Shem.
Shem passed it to Abraham. Abraham gave it to Isaac. Isaac to Jacob. Jacob took it to Egypt. He gave it to Joseph.
The Staff in Egypt
After Joseph died, Pharaoh took it. It ended up in his palace. Jethro, an advisor, recognized its power. He fled with it to Midian.
Jethro planted it in his garden. No one could pull it out. It was like a sword in stone. Only the true redeemer would succeed.
Moses walked up. He pulled it effortlessly. Jethro knew. This was the man to free Israel. He gave Moses his daughter Zipporah.
The Staff’s Miracles
Moses used the staff for wonders. It turned into a serpent before Pharaoh. It brought the ten plagues. It split the Red Sea.
It drew water from rock. It helped win against Amalek. The staff was violent. It was precise. It was holy.
It struck. It commanded. It never preached softly.
Echoes in Other Cultures
Every culture copied the idea. England has Arthur and Excalibur.3 A sword in stone. Only the true king pulls it.
Greece had Dionysus. Persia had Mithras. Egypt had Horus. Many claim virgin births. Many die and rise. Many celebrate on December 25.
These are beautiful tales. But they are echoes. They repeat the pattern. They change details.
Christianity’s Version
Christianity tells a similar story. Jesus as redeemer. A cross instead of staff. Death and resurrection.
But the staff doesn’t fit. It never bent to preach. It never wore thorns. It never hung on wood.
The staff of God stayed Jewish. It split seas for Israel. It brought plagues on Egypt. It pointed to Sinai. Not to Golgotha.
The Question for Christians
If the story is so old… Why claim yours is unique? We see the pattern everywhere.
Horus. Mithras. Dionysus. Arthur. All have miracle births. All save the world. All die and rise.
These are not proofs. They show borrowing. Your story echoes ours. But echoes fade. The original remains.
The Staff’s Future
But it waits. As a descendant of Aaron, a Kohen, I wait. We build toward the Third Temple. Prophecy promises it.5
One day, a worthy one lifts the staff. Not as cross. Not as relic. As command from God.
The cloud of glory returns. Redemption finishes. Israel stands whole.
Conclusion
The staff of God started in Eden. It led to Sinai. It points to the Third Temple.
Christianity offers an echo. A reflection. A mirror. Mirrors crack.
The original sings. It never paused. It never changed. It waits for us.
Echoes fade. The staff endures.
Footnotes
Rabbi Chaim Richman, “Parashat Shemot 5785 | The Toolkit of Miracles,” Jerusalem Lights (YouTube). ↩
In our ongoing series exploring the profound intersections of Hebrew, chemistry, and the Torah, we’ve journeyed from the linguistic and conceptual links between “Adam” and “atom.” The concept of a Positive Core is central to many of these discussions. The idea of a Positive Core offers a unique perspective that enriches our understanding of these connections. As we delve deeper, the focus on a Positive Core within these connections becomes increasingly significant. We have also worked to reclaim history through biblical truth rather than flawed scientific timelines.
Now, in this third installment, we delve into the atom’s inner structure as a metaphor for spiritual life. Drawing from Torah teachings on chemistry, we uncover how the atom—predominantly positive at its core with minimal neutral matter—mirrors the divine essence within each of us.
This perspective, illuminated by sages and scholars, reinforces how science, when viewed through Hashem’s word, reveals eternal truths. It does so rather than contradicting them. As the nation of Israel continues to lead in technological innovations inspired by Torah, this atomic model has significance. It reminds us to guard our positive nucleus against swirling negativity while embodying our role as a light to the nations.
The Atom’s Anatomy: A Torah Lens on Matter
The atom, as modern chemistry describes, consists of three primary particles: protons, neutrons, and electrons. Protons carry a positive charge, neutrons are neutral, and electrons carry a negative charge. Yet, the distribution is far from equal. The nucleus, housing protons and neutrons, contains nearly all the atom’s mass—over 99.9%. Meanwhile, electrons contribute negligibly, being about 1,836 times lighter than a proton. This means the atom is “mostly positive” in its defining core. Neutral matter (neutrons) adds stability but not identity, and negative elements (electrons) exert influence from afar without altering the essence.
This structure isn’t a mere coincidence; it echoes the Torah’s creation narrative in Bereishit, where order emerges from tohu vavohu (formless void). Rabbi Yitzchak Ginsburgh, in his explorations of Hebrew letters and elements, ties this to the divine blueprint. Specifically, the positive protons symbolize the unifying force of Aleph (א), the first letter representing Hashem’s oneness. It is much like hydrogen’s single proton forms the basis of cosmic light. Dr. Gerald Schroeder further aligns this with relativity, noting that the universe’s expansion from a dense, positive-energy state parallels the nucleus’s compacted mass.
In the podcast “Torah Chemistry,” the speaker elaborates at the 12-15 minute mark. The atom’s identity hinges solely on its protons, which carry the positive charge. Changing the number of neutrons yields isotopes (same element, different mass). Also, electrons swap in reactions to form ions, but the core remains unchanged. This positivity defines the element: hydrogen is one proton, helium is two, and so on. Neutrons, being neutral, add weight but not character, comprising a small portion of the nucleus’s role. Electrons, negative and massless in comparison, swirl distantly, their charge equal but opposite to protons. Yet, they are insignificant in substance.
Spiritual Parallels: Adam’s Neshama as the Positive Nucleus
Just as the atom’s nucleus is its unyielding, positive heart, so too is the neshama—the divine soul—in HaAdam (הָאָדָם). The Torah teaches that Adam was formed from adamah (earth) and infused with a neshama (Genesis 2:7). This made him the first true human with moral agency. This soul, pure and positive, mirrors the proton’s role: it defines our identity amidst life’s chaos. Negative influences—doubts, temptations, external pressures—act like electrons, orbiting but lacking mass to impact our core if we maintain boundaries.
The podcast draws this analogy vividly: “Our identity is entirely in our nucleus… It’s all positivity. It’s all divine. It’s all positive and all the negative stuff it’s all just swirling around us, and it’s so tiny that it’s practically insignificant.” This resonates with Tehillim (Psalms) 103:14, “For He knows our frame; He remembers that we are dust,” yet elevated by the soul’s spark. In Kabbalah, as expounded by Rabbi Ginsburgh, the 22 Hebrew letters channel creative energies. Positive forces (such as Chesed, kindness) dominate the soul’s structure, with neutral aspects providing balance. Negative forces (such as Gevurah, severity) serve as tests, not definers.
Israel’s innovations exemplify this: from quantum computing startups harnessing atomic properties to medical tech inspired by molecular stability. Torah study fosters a positive core that repels negativity. Consider Waze or Mobileye—tools born from analytical minds trained in Gemara’s logic. They turn potential chaos into ordered progress.
Charting the Atom’s Composition: Visualizing Positivity
To illustrate, let’s examine a simplified chart of atomic components, drawing from standard chemistry and Torah insights:
Particle
Charge
Mass (Relative)
Torah Parallel
Role in Identity
Proton
Positive
~1
Neshama (Soul)
Defines element; core positivity, like divine spark in Adam.
Neutron
Neutral
~1
Stabilizing forces (e.g., Mitzvot)
Adds mass/stability; minimal but essential, not altering essence.
Electron
Negative
~1/1836
Yetzer Hara (Evil Inclination)
Orbits distantly; influences reactions but negligible mass, kept at bay.
This table, inspired by Ginsburgh’s elemental mappings, shows the atom as “mostly positive” with “very little neutral matter” relative to its defining function. Outbound link: For more on atomic structure, visit Khan Academy’s Atom Page.
Contrasting Science’s Flaws: Torah’s Eternal Truth
As discussed in our previous blog, science’s timelines often err due to agendas, but here too, early atomic theory faltered. Until the 1800s, atoms were deemed indivisible (from Greek “atomos”), ignoring the divisible nucleus revealed by J.J. Thomson and Ernest Rutherford. This mirrors how secular views dismiss the soul’s indivisible positivity, reducing humanity to material evolution. Yet, Torah anticipated this: the Zohar describes creation’s “sparks” as positive divine energies encased in neutral vessels. Negativity is seen as mere shells (klipot) to be transcended.
Archaeological ties, such as Dr. Douglas Petrovich’s proto-Hebrew inscriptions, affirm that Hebrew encoded such truths long before Greek philosophy. Zephaniah 3:9’s “pure language” encompasses these insights, where all 27 letters appear nearby, symbolizing completeness in positive creation.
Our Jewish family’s migrations—by ship to the USA—echo this resilience: amidst negativity (persecution), the positive core (Torah observance) preserved our identity. It is much as the nucleus withstands electron fluctuations.
The Sages’ Approach: Tools for Atomic Insight
Jewish exegesis employs PaRDeS to uncover layers: Pshat (literal atomic structure), Remez (hints in Hebrew roots like “adam” to “atom”), Drash (life lessons from positivity), and Sod (mystical nucleus as divine). Others lack these tools, viewing atoms mechanically rather than with spiritual depth. Sages like the Ramban foresaw energy-matter conversions, aligning with E=mc² yet rooted in Torah.
In conclusion, the atom’s mostly positive nucleus, surrounded by scant neutral matter, teaches us to nurture our divine core. Let negativity orbit harmlessly. Science glimpses this, but Torah perfects it, guiding Israel as innovators and lights.
Stay tuned for more in this series—next, exploring elemental ties in scripture. Subscribe to our YouTube channel, Gavriel Ben David, for in-depth discussions.1 Visit beithashoavah.org for resources and community.2
Science and faith often seem at odds in the world today. However, the Torah offers a profound blueprint. It aligns seamlessly with modern discoveries. The word “Adam” in Hebrew, written as אָדָם (HaAdam), meaning “The Man,” refers to the first human endowed with a neshama—the divine soul that sets humanity apart.
Strikingly, this ancient term echoes the modern scientific concept of the “atom,” the fundamental building block of matter. This linguistic and conceptual parallel is no coincidence. It hints at the deep interconnections between the Hebrew language, chemistry, and the creation narrative in Bereishit (Genesis).
As we embark on this series exploring Hebrew and Chemistry, we’ll uncover how the oldest language in the world—Hebrew—encodes scientific truths. This proves the word of Hashem and positions the nation of Israel as a pioneer in innovations across industries. From tech giants in Silicon Wadi to breakthroughs in medicine and agriculture, Israel’s role as a “light to the nations” (Isaiah 49:6) stems from Torah wisdom. It illuminates paths that science later confirms.
The Light of Creation: Science Echoes Bereishit
The Torah opens with Bereishit 1:3: “And God said, ‘Let there be light,’ and there was light.” This verse describes the emergence of light on the first day, long before the sun and stars appear on the fourth day. Skeptics once dismissed this as myth. However, modern physics reveals a stunning alignment.
Dr. Gerald Schroeder, a physicist and Torah scholar, explains that this “light” corresponds to the cosmic microwave background radiation—the afterglow of the Big Bang. It is a burst of energy that predates stellar formation by billions of years. In his work, Schroeder reconciles the six days of creation with the universe’s 13.8-billion-year age through relativity. Time dilation means the “days” from God’s perspective correspond to cosmic epochs from ours.
Schroeder’s insights draw on the Ramban (Nachmanides), who, centuries ago, interpreted the initial creation as formless energy coalescing into matter. This concept mirrors quantum field theory. This light in Bereishit isn’t mere illumination. It’s the foundational energy from which all matter springs, tying directly to chemistry’s building blocks.
The periodic table, with its elements born from stellar nucleosynthesis, traces back to this primordial light. Israel’s scientific edge, from Nobel-winning chemists like Ada Yonath to quantum computing advances, embodies this Torah mandate to harness creation’s laws as a light to humanity.
HaAdam: The Man with Neshama and the Atomic Connection
Delving deeper, HaAdam (הָאָדָם) in Bereishit 1:27 marks not just any hominid, but the first being with neshama—a soul enabling moral discernment and free will.
Schroeder posits that although anatomically modern humans existed earlier, Adam, around 6,000 years ago, was the first to be infused with this divine spark. This aligns archaeological evidence of behavioral modernity (art, burial rites) with Torah chronology. This distinction contrasts with evolutionary views. It emphasizes that true humanity begins with spiritual capacity.
Phonetically and conceptually, “Adam” resonates with “atom”—the indivisible unit in Greek, though now known to be composite. In Hebrew mysticism, Rabbi Yitzchak Ginsburgh explores how Hebrew letters encode elemental properties.
His element chart maps the 118 elements to Hebrew roots based on atomic numbers and gematria (numerical values), revealing divine design. For instance, Hydrogen (atomic number 1) aligns with Aleph (א), symbolizing unity and the oneness of God. Hydrogen is the universe’s most abundant element, foundational to stars and life.
Here’s an example from Ginsburgh’s framework, presented as a simple chart of select elements tied to Hebrew letters and roots:
Element
Atomic Number
Hebrew Letter/Root
Meaning and Connection
Hydrogen
1
א (Aleph)
Unity; Hydrogen fuses in stars to create light, echoing Bereishit’s first light.
Carbon
6
ו (Vav)
Connection; Carbon bonds in organic molecules, linking life’s building blocks like Adam from earth (adamah).
Oxygen
8
ח (Chet)
Life; Essential for breath (neshama), symbolizing the soul’s vitality.
Hebrew: The Oldest Language and Its Chemical Codex
Hebrew’s primacy as the world’s oldest alphabet is affirmed by Dr. Douglas Petrovich’s archaeological work. Analyzing inscriptions from Sinai dating to 1842 BCE, Petrovich deciphers them as proto-Hebrew, predating other scripts and linking to biblical figures like Joseph and Moses. These “proto-consonantal” writings, found at sites like Serabit el-Khadim, use pictograms evolving into letters. Terms like “Ivre” (Hebrew) appear millennia ago.
This ties to Zephaniah 3:9: “For then I will restore to the peoples a pure language, that they all may call on the name of the Lord.” Petrovich’s findings suggest Hebrew as this “pure language,” the divine tongue of creation. Notably, Zephaniah 3:8—adjacent to this verse—is the only biblical passage containing all 27 Hebrew letter forms. This includes the five finals (sofit: ך, ם, ן, ף, ץ). This completeness symbolizes Hebrew’s holistic encoding of reality, from spiritual to material.
In chemistry, Hebrew roots mirror elemental behaviors. For example, “Adamah” (earth) relates to Adam. Earth’s elements form the human body—carbon, hydrogen, oxygen—reflecting “from dust you came” (Genesis 3:19).
Ginsburgh’s mappings extend this: the 22 letters correspond to foundational elements, with expansions for the full table. Schroeder complements this by noting that Bereishit’s sequence parallels cosmic evolution. It includes light (energy), the separation of the waters (planetary formation), and the emergence of life.
In an era dominated by scientific claims that often contradict sacred texts, it’s crucial to reclaim history through truth. History Through Truth: We must trust the Torah over science. The unchanging word of Hashem is revealed in the Torah. Trust Torah over science to find spiritual guidance amidst such contradictions.
The scientific timeline, riddled with inconsistencies and influenced by secular agendas, crumbles under scrutiny. This occurs when compared to the Bible’s precise chronology. From the creation of Adam to the Exodus and beyond, archaeological discoveries and genetic evidence increasingly affirm the Torah’s narrative. They also expose science’s flaws, further emphasizing why we should trust Torah over science.
This second installment in our series on Hebrew, Chemistry, and Torah wisdom explores why we must prioritize the divine account. It emphasizes its importance over human conjecture. Trusting the Torah over science helps clarify truths obscured by secular perspectives. As descendants of Adam with a living chain of tradition spanning millennia, the Jewish people embody this truth. Our migrations, like the ships that brought our families to the USA, echo ancient journeys of faith and survival.
The Broken Scientific Timeline: Agendas Over Evidence
Mainstream science posits a timeline stretching billions of years, with human history emerging gradually from primitive origins. Yet, this framework is built on assumptions that ignore or suppress evidence aligning with the Torah’s 6,000-year chronology. Placing trust in Torah over science allows us to uncover the full historical context.
Rabbi Palanov’s teachings, drawing on Torah scholars like Rabbi Ginsburgh and Dr. Gerald Schroeder, highlight how Hebrew encodes scientific truths. Yet, secular timelines distort them to fit evolutionary biases.
Why Trust Science?
For instance, the Ebla Tablets, discovered in the 1970s at Tell Mardikh in Syria, date to around 2400 BCE. They contain linguistic parallels to Genesis, such as “adamu” mirroring “Adam” (אָדָם), the first man with neshama.
These tablets, with references to biblical-like names (Eber, Ishmael) and a creation hymn echoing Bereishit, challenge late-dating theories. Such theories claim Genesis was composed post-Exile. Scientists initially hailed the find but later backpedaled amid political pressure in Syria. They suppressed biblical connections to avoid validating Israelite history and encouraged trust in Torah over science.
This agenda-driven suppression extends to the Exodus. Archaeologists, like those in the minimalist school, claim there is no evidence for the biblical event around 1446 BCE. However, as filmmaker Tim Mahoney demonstrates in Patterns of Evidence:
The Exodus, when shifted to the Middle Bronze Age, provides abundant evidence. This includes massive Semitic settlements in Avaris (ancient Goshen) and sudden abandonments matching the plagues. There are also inscriptions like the Ipuwer Papyrus describing chaos akin to the ten plagues.
Mahoney interviews pro-Exodus experts, including Egyptologists David Rohl and Manfred Bietak. They point to a 12th Dynasty “Joseph’s Canal” and to evidence of Asiatic slave labor predating Ramses II. Ramses II is the wrong pharaoh according to secular dating.
The Bible’s internal chronology (1 Kings 6:1) places the Exodus 480 years before the construction of Solomon’s temple. The temple was built circa 966 BCE. This aligns perfectly with these finds. Yet, science clings to a later date to dismiss the miracles. The evidence compels us to place our trust in Torah over the science narratives.
Archaeological Affirmations: From Ebla to Exodus. Torah over Science
The Ebla archives, with over 1,800 tablets, reveal a sophisticated empire. They had trade, kings, and dictionaries that equate Eblaite—a Semitic tongue—with Sumerian. This aids our understanding of Hebrew roots. Terms like “melum” (queen, cf. Hebrew “melech,” king) and the five cities of the plain (Genesis 14) in biblical order underscore Genesis’s historicity.
Controversial claims by Giovanni Pettinato, like a “Deoud” linking to David, were debated. However, the tablets’ preservation via a palace fire around 2250 BCE mirrors divine providence, preserving evidence against skeptics.
Pro-Exodus archaeologists further dismantle scientific doubt. Dr. Bryant Wood argues for Jericho’s fall around 1400 BCE, with fallen walls and unplundered grain stores matching Joshua 6. The Merneptah Stele (1208 BCE) mentions “Israel” as a defeated people, proving their presence in Canaan post-Exodus. Choose to trust Torah over science in light of such evidence
Titus Kennedy and Stephen Meyer highlight how archaeology confirms the Patriarchs. They point to camel domestication by 2000 BCE, which contradicts earlier claims. They also mention Semitic names in Egyptian records. These align with the Torah’s timeline, not science’s extended one. Science ignores superposition principles that yield deeper layers of older artifacts supporting biblical events.
Post-Flood Population: DNA and the Torah’s Precision
Dr. Nathaniel Jeanson’s analysis of Y-chromosome DNA traces lineages back to Noah’s sons—Shem, Ham, Japheth—post-Flood around 2450 BCE. Starting from eight survivors, populations grew exponentially. There were 1,000 individuals at Babel circa 2400 BCE. This number grew to 17 million during Joseph’s famine around 1700 BCE.
This model, rooted in Genesis 10’s Table of Nations, explains genetic diversity through mutations post-sin (Romans 5:12). It does not propose millions of years. Lineages like IJ (Europeans/Turks) split around 1800 BCE, matching biblical dispersions. Science’s evolutionary clock, assuming constant rates, inflates ages, hiding the Flood’s reset.
Yet, genetic unity (99.9% shared DNA) affirms Adam as progenitor. Rapid adaptations (e.g., skin tones) can occur in generations, countering racist pseudo-science.
Challenging American Settlement: Echoes of Global Migrations
Even in the Americas, science falters. The Rimrock Draw site in Oregon yields tools and camel bones dated 18,250 years ago. This predates the Clovis horizon, which is 13,000 years old and also the ice-free corridors. This supports coastal migrations by boat but contradicts uniformitarian timelines that assume slow, land-based progress. For Jews, this resonates with our own journeys to the USA. We traveled by ship, fleeing pogroms and seeking refuge. It is much like ancient dispersions.
The Torah’s global view—from Adam’s descendants scattering post-Babel—explains such finds as remnants of early post-Flood explorers, not evolutionary outliers. Opt to trust Torah over science instead, as science hides this by extending timelines, ignoring biblical floods that reshaped geography.
Hazan Gavriel ben David. Synagogue Beit Hashoavah. YouTube Channel Gavriel ben David.
Imagine a book so meticulously crafted. Its stories interlock like the threads of a vast tapestry. Every word, every repetition, and every clear interruption serves a profound purpose. This is no ordinary book. It is the Torah. The Torah is the foundational text of Judaism, often attributed to divine authorship, revealing deep truths. Modern scholars often dismiss it as a patchwork of disparate sources compiled by multiple authors over centuries. Yet, as Rabbi David Fohrman compellingly argues in his teachings, the Torah’s literary genius defies such fragmentation. It reveals a singular Author. This Author’s handiwork transcends human ability. The narratives are woven with chiastic precision, verbal echoes, and thematic symmetries. These elements illuminate divine truths about justice, redemption, and human frailty.
The Final Redemption 2025
It reveals a singular Author.
In this essay, we focus on a microcosm of this brilliance. It holds the interwoven tales of Genesis 37. This chapter describes the sale of Joseph into slavery. Genesis 38 tells the story of Judah and Tamar. These chapters are often read as a jarring interruption. Judah’s domestic scandal suddenly sidelines Joseph’s dramatic descent into the pit and Egyptian servitude. Yet, they are a deliberate literary diptych. Rabbi Fohrman compares their connection to “sewing seventy layers of muscle together.” This metaphor describes a surgical fusion. One story can’t be fully understood without the other. By analyzing Hebrew word matches, we uncover not just artistry, but also deeper meaning. Examining numerical repetitions, chiastic structures, and thematic resolutions provides evidence of unified authorship. No human editor, piecing together oral traditions or rival documents, will orchestrate such depth. This is the fingerprint of the Divine.
The First WWW
The result? A presentation that proves the Torah
We draw on Fohrman’s insights, as explored in his Aleph Beta teachings and writings, like Genesis: A Parsha Companion. We will dissect these chapters and highlight their interconnections. The analysis will be extended with extra chiastic links. Although Fohrman hints at them, he does not fully chart these links. For readers, this essay provides a textual roadmap. For YouTube viewers and podcast listeners, it suggests visual aids like animated overlays of parallel verses. It includes timelines of “lost sons” and features voice-over echoes of key Hebrew terms. The result? A presentation that proves the Torah is literature of unparalleled sophistication—proving its Author.
The Template: Joseph’s Story as Groundwork for Judah’s
Yoseph Ephriam Adam
Did The Brother’s sale Joseph? Did You Follow Your Tradition Again?
Genesis 37 sets the stage: Joseph, Jacob’s favored son, dreams of his brothers bowing to him, igniting jealousy. His brothers strip his special ketonet passim.(multicolored coat), Cast him into a bor (pit), and lose him to Ishmaelite traders. Judah, ever the pragmatist, proposes the sale: “What profit is it if we slay our brother?” (37:26). Jacob, deceived by the bloodied coat, mourns Joseph as dead.
This narrative lays a “template” of deception, loss, and fractured legacy. But why interrupt here with Genesis 38? Fohrman explains: the interruption is the point. Judah “went down” (va-yered, 38:1) from his brothers, mirroring Joseph’s descent into the pit—a verbal hinge that binds the chapters. Without Joseph’s story, Judah’s tale reads as a salacious aside. Judah marries a Canaanite and fathers three sons: Er, Onan, and Shelah. He loses the first two to divine judgment. Judah fails his levirate duty by withholding Shelah from Tamar, his widowed daughter-in-law. Tamar, disguised as a harlot, seduces Judah, who leaves his chotam v-petil (seal and cord) and staff as eravon (pledge). When exposed, Judah confesses, “She is more righteous than I” (38:26).
Genesis 38 feels disjointed.
Read sequentially, Genesis 38 feels disjointed. But as Fohrman demonstrates, it is a mirror. Joseph’s “death” in the pit (quasi-death, as he survives) parallels Er’s actual death. The brothers’ failure to rescue Joseph echoes Onan’s refusal to continue Er’s line. Judah’s pledge redeems Tamar’s claim, just as his later actions will redeem Benjamin (Jacob’s remaining Rachel-son). The stories are interdependent. Joseph’s template of loss solves Judah’s personal crises. Judah’s redemption arc foreshadows Joseph’s rise and family reconciliation.
For presentation: In print, use side-by-side columns of verses (e.g., 37:23-33 vs. 38:25-26). On video, animate a split-screen: Joseph’s coat “morphing” into Judah’s seal, with Hebrew text fading in/out. In podcast, pause for listener reflection: “Hear the echo? Both men lose a garment that becomes evidence—one false, one true.”
Hebrew Word Matches.
Hebrew Word Matches: Echoes That Bind
The Torah’s Author is a master wordsmith, deploying rare terms as connective tissue. Fohrman highlights several “set repetitions”—words used sparingly, only in these chapters, forging unbreakable links.
Haker-na (Recognize, please): Appears only twice in the entire Torah. In 37:32, the brothers urge Jacob: “Haker-na (Recognize, please) if it is your son’s coat.” In 38:25, Tamar counters Judah’s judgment: “By the man to whom these belong… haker-na (recognize, please).” The rarity (no other occurrences in Pentateuch) screams intentionality. Deception in Joseph’s story involves a false recognition of death. This flips to truth in Judah’s story, which involves a forced recognition of sin. This match exposes Judah’s hypocrisy—he deceives his father about Joseph, only to be undeceived by Tamar.
Yared (Went down): Used three times in quick succession. Joseph is “brought down” to Egypt (39:1, post-38); Judah “went down” from his brothers (38:1). This descent motif ties separation and suffering, resolving in ascent (Joseph’s rise, Judah’s moral climb).
Eravon (Pledge/Collateral): Rare (only here and Deuteronomy 24:17, but contextually unique). Judah leaves his staff as eravon for Tamar (38:17-20). Fohrman connects this to Joseph’s pit. The brothers’ “pledge” to Jacob is the coat. Yet, Judah’s literal pledge redeems his figurative debt. Selling Joseph created a “hole” (pit/bor) in the family, which his redemption fills.
Numerical Precision: “Coat” (ketonet) appears seven times across Genesis 37-39, framing the triad of stories. “Pit” (bor) echoes in themes of barrenness (Tamar’s widowhood as a “dry pit”). Brothers’ names tie back: Reuben (behold-a-son, 37:21-22, tries to save Joseph but fails) parallels Onan (strength? but fails levirate); Judah (praise, 38:26, self-praise in confession) redeems the line.
15 Such Strands
Fohrman notes over 15 such strands, impossible for redactors. An extra connection I notice: Chotam (seal) in 38:18 evokes God’s “seal” of approval on creation (Genesis 1). This is inverted. Judah’s personal seal exposes his unseal-ed sin, contrasting Joseph’s sealed dreams (prophetic seal).
Hazan Gavriel ben David
The First WWW
The Hebrew Word For Scarlet Thread or Rope. “HOPE”
In modern Hebrew, the word for hope is תִּקְוָה (pronounced teek-VAH). It’s a beautiful word. It’s powerful. It’s even the title of Israel’s national anthem, HaTikvah (“The Hope”). This symbolizes the enduring longing for freedom and return to the land.
But what makes tikvah so special in biblical Hebrew is how concrete it is. Unlike English, “hope” is an abstract feeling. It is a vague wish or optimism. Hebrew often roots deep ideas in tangible, physical things you can see, touch, or hold. This concreteness helps us grasp abstract concepts more vividly.
The Root: From Twisting to Waiting
tikvah comes from the verb root קָוָה (qavah). It means “to twist or bind together,” like making a strong rope by twisting strands. It also means “to wait expectantly” or “to gather.”
A rope is formed by collecting and twisting loose fibers into something sturdy and unbreakable. This physical act becomes a picture for patient, confident waiting – hope isn’t fleeting; it’s tightly bound and reliable.
The Story of Rahab: Hope as a Real Cord
The very first time tikvah appears in the Bible isn’t translated as “hope” – it’s a literal cord or rope!
In Joshua 2, Rahab (a woman in Jericho) hides Israelite spies. To escape, she lowers them from her window with a rope (called chevel in verse 15). The spies then instruct her: Tie this scarlet cord (tikvat chut ha-shani) in the window as a sign. This will guarantee your family is saved when Israel conquers the city (Joshua 2:18).
She does, and it’s her lifeline – a tangible promise of deliverance.
(Look for Link for more Hebrew Lessons) COMING SOON.
Chiastic Connections: Mirrors of Meaning
Chiasmus—a mirrored structure (A-B-C-B-A)—is the Torah’s architectural hallmark, centering themes like redemption. Fohrman charts a macro-chiasm across Genesis 37-50 (Joseph novella), with 38 as the pivot. But zooming in:
Micro-Chiasm in Losses:
A: Joseph “dies” (pit, 37:24) → Jacob loses favorite Rachel-son.
B: Simeon imprisoned (42:24) → Second loss, loyalty failure.
B’: Er/Onan die (38:7-10) → Judah loses two sons, loyalty failure (withholds Shelah).
A’: Benjamin at risk (42:36) → Threat to remaining Rachel-son, resolved by Judah’s pledge (43:8-9).
This chiasm centers Judah’s Tamar encounter, where he redeems his pledge, solving Jacob’s “pit” of grief. Joseph’s story “analyzes” Judah’s: the pit as quasi-levirate (Joseph “dead,” brothers fail to raise him up). Judah’s story answers Joseph’s: Tamar’s twins (Perez/Zerah) continue the line, foreshadowing Perez’s Messianic line (Ruth 4:18-22), redeeming Joseph’s exile.
Thematic Chiasm: Deception to Truth:
A: Coat as false evidence (37:31-33).
B: Judah’s sale (37:26-27).
C: Tamar’s disguise (38:14-15).
B’: Judah’s confession (38:25-26).
A’: Seal/staff as true evidence (38:25).
Fohrman hints at broader Genesis ties: Brothers’ names connect to the pit via Genesis 29-30 birth narratives. Reuben (“see, a son”) sees the pit but doesn’t act. Simeon and Levi (violence, from Dinah story) allow the sale. Judah (“praise”) leads but praises wrongly until Tamar. The pit’s “no water” (37:24) aligns with Tamar’s barren wait (38:14). Both “dry” descents eventually lead to life, with Joseph’s rise and Perez’s lineage.
Solving Problems Across Stories: A Unified Resolution
Each narrative resolves the other’s enigmas. Joseph’s unanswered question—”Why me?” (dreams vs. suffering)—finds answer in Judah’s arc: Sin has consequences, but confession redeems (38:26 prefigures Joseph’s forgiveness, 45:5). Judah’s puzzle—”Why withhold Shelah?” (fear of loss)—mirrors Jacob’s refusal of Benjamin (42:38), solved by Joseph’s template: Send the son, trust redemption.
The brothers’ names amplify. Born amid Rachel’s rivalry (Genesis 30), they embody fractured praise (Judah). Reuben symbolizes beholden failure. This culminates in the pit as collective judgment. Genesis 17’s covenant (circumcision, promise of sons) undergirds: Joseph’s pit tests the “fruitful” promise (17:6); Judah’s levirate upholds it.
Fohrman emphasizes: These solves prove dependency—no isolated Judah story births Perez without Joseph’s exile context.
No Human Hand: Proving Divine Authorship
Who Can Measure the Heavens
Critics like the Anchor Bible’s authors see Genesis 38 as an “intrusion,” evidence of J/E/P sources. Fohrman counters: Such layering—15+ verbal ties, chiastic spines, thematic inversions—demands a singular vision. Humans weave tales. This Author sews souls. It reveals God’s justice. Judah, the architect of Joseph’s pit, digs his own. Then he climbs out, modeling teshuvah (repentance).
An extension: Fohrman’s “half the Torah is a chiasm” hints at Torah-wide structures (e.g., Leviticus mirroring Genesis). I add: Genesis 37-38 chiasms with Eden (loss of garment in 3:7 vs. Joseph’s coat; barren ground in 2:5 vs. Tamar’s wait), proving cosmic unity.
This is the Torah: No ordinary book, but a divine symphony. Its Author? The One who layers stories to layer souls, proving existence through elegance. As Fohrman says, “The Bible is literature”—and its genius shouts: Unified, eternal, true.
Imagine a book so meticulously crafted. Its stories interlock like the threads of a vast tapestry. Every word, every repetition, and every clear interruption serves a profound purpose. This is no ordinary book. It is the Torah. The Torah is the foundational text of Judaism. Modern scholars often dismiss it as a patchwork of disparate sources compiled by multiple authors over centuries. Yet, as Rabbi David Fohrman compellingly argues in his teachings, the Torah’s literary genius defies such fragmentation. It reveals a singular Author. This Author’s handiwork transcends human ability. The narratives are woven with chiastic precision, verbal echoes, and thematic symmetries. These elements illuminate divine truths about justice, redemption, and human frailty.
The Final Redemption 2025
It reveals a singular Author.
In this essay, we focus on a microcosm of this brilliance. It holds the interwoven tales of Genesis 37. This chapter describes the sale of Joseph into slavery. Genesis 38 tells the story of Judah and Tamar. These chapters are often read as a jarring interruption. Judah’s domestic scandal suddenly sidelines Joseph’s dramatic descent into the pit and Egyptian servitude. Yet, they are a deliberate literary diptych. Rabbi Fohrman compares their connection to “sewing seventy layers of muscle together.” This metaphor describes a surgical fusion. One story can’t be fully understood without the other. By analyzing Hebrew word matches, we uncover not just artistry, but also deeper meaning. Examining numerical repetitions, chiastic structures, and thematic resolutions provides evidence of unified authorship. No human editor, piecing together oral traditions or rival documents, will orchestrate such depth. This is the fingerprint of the Divine.
The First WWW
The result? A presentation that proves the Torah
We draw on Fohrman’s insights, as explored in his Aleph Beta teachings and writings, like Genesis: A Parsha Companion. We will dissect these chapters and highlight their interconnections. The analysis will be extended with extra chiastic links. Although Fohrman hints at them, he does not fully chart these links. For readers, this essay provides a textual roadmap. For YouTube viewers and podcast listeners, it suggests visual aids like animated overlays of parallel verses. It includes timelines of “lost sons” and features voice-over echoes of key Hebrew terms. The result? A presentation that proves the Torah is literature of unparalleled sophistication—proving its Author.
The Template: Joseph’s Story as Groundwork for Judah’s
Yoseph Ephriam Adam
Did TheBrother’s sale Joseph? Did You Follow Your Tradition Again?
Genesis 37 sets the stage: Joseph, Jacob’s favored son, dreams of his brothers bowing to him, igniting jealousy. His brothers strip his special ketonet passim (multicolored coat), cast him into a bor (pit), and sell him to Ishmaelite traders. Judah, ever the pragmatist, proposes the sale: “What profit is it if we slay our brother?” (37:26). Jacob, deceived by the bloodied coat, mourns Joseph as dead.
This narrative lays a “template” of deception, loss, and fractured legacy. But why interrupt here with Genesis 38? Fohrman explains: the interruption is the point. Judah “went down” (va-yered, 38:1) from his brothers, mirroring Joseph’s descent into the pit—a verbal hinge that binds the chapters. Without Joseph’s story, Judah’s tale reads as a salacious aside. Judah marries a Canaanite and fathers three sons: Er, Onan, and Shelah. He loses the first two to divine judgment. Judah fails his levirate duty by withholding Shelah from Tamar, his widowed daughter-in-law. Tamar, disguised as a prostitute, seduces Judah, who leaves his chotam v-petil (seal and cord) and staff as eravon (pledge). When exposed, Judah confesses, “She is more righteous than I” (38:26).
Genesis 38 feels disjointed.
Read sequentially, Genesis 38 feels disjointed. But as Fohrman demonstrates, it is a mirror. Joseph’s “death” in the pit (quasi-death, as he survives) parallels Er’s actual death. The brothers’ failure to rescue Joseph echoes Onan’s refusal to continue Er’s line. Judah’s pledge redeems Tamar’s claim, just as his later actions will redeem Benjamin (Jacob’s remaining Rachel-son). The stories are interdependent. Joseph’s template of loss solves Judah’s personal crises. Judah’s redemption arc foreshadows Joseph’s rise and family reconciliation.
For presentation: In print, use side-by-side columns of verses (e.g., 37:23-33 vs. 38:25-26). On video, animate a split-screen: Joseph’s coat “morphing” into Judah’s seal, with Hebrew text fading in/out. In podcast, pause for listener reflection: “Hear the echo? Both men lose a garment that becomes evidence—one false, one true.”
Hebrew Word Matches.
Hebrew Word Matches: Echoes That Bind
The Torah’s Author is a master wordsmith, deploying rare terms as connective tissue. Fohrman highlights several “set repetitions”—words used sparingly, only in these chapters, forging unbreakable links.
Haker-na (Recognize, please): Appears only twice in the entire Torah. In 37:32, the brothers urge Jacob: “Haker-na (Recognize, please) if it is your son’s coat.” In 38:25, Tamar counters Judah’s judgment: “By the man to whom these belong… haker-na (recognize, please).” The rarity (no other occurrences in Pentateuch) screams intentionality. Deception in Joseph’s story involves a false recognition of death. This flips to truth in Judah’s story, which involves a forced recognition of sin. This match exposes Judah’s hypocrisy—he deceives his father about Joseph, only to be undeceived by Tamar.
Yared (Went down): Used three times in quick succession. Joseph is “brought down” to Egypt (39:1, post-38); Judah “went down” from his brothers (38:1). This descent motif ties separation and suffering, resolving in ascent (Joseph’s rise, Judah’s moral climb).
Eravon (Pledge/Collateral): Rare (only here and Deuteronomy 24:17, but contextually unique). Judah leaves his staff as eravon for Tamar (38:17-20). Fohrman connects this to Joseph’s pit. The brothers’ “pledge” to Jacob is the coat. However, Judah’s literal pledge redeems his figurative debt. Selling Joseph created a “hole” (pit/bor) in the family, which his redemption fills.
Numerical Precision: “Coat” (ketonet) appears seven times across Genesis 37-39, framing the triad of stories. “Pit” (bor) echoes in themes of barrenness (Tamar’s widowhood as a “dry pit”). Brothers’ names tie back: Reuben (behold-a-son, 37:21-22, tries to save Joseph but fails) parallels Onan (strength? but fails levirate); Judah (praise, 38:26, self-praise in confession) redeems the line.
15 Such Strands
Fohrman notes over 15 such strands, impossible for redactors. An additional connection I observe: Chotam (seal) in 38:18 evokes God’s “seal” of approval on creation (Genesis 1). This is inverted. Judah’s personal seal exposes his unseal-ed sin, contrasting Joseph’s sealed dreams (prophetic seal).
For audience: Print tables tally word frequencies (e.g., | Word | Gen 37 | Gen 38 | Torah Total |). Video: Word clouds pulsing in sync. Podcast: Recite verses in Hebrew/English, layering audio echoes.
The First WWW
The Hebrew Word For Scarlet Thread or Rope. “HOPE”
