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

Signed, Hazan Gavriel ben David

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.
Gold	79	ז (Zayin)	Endurance; Gold’s incorruptibility mirrors eternal Torah truths.

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.

Hazan Gavriel ben David

1. Genesis and the Big Bang: Dr. Gerald Schroeder ↩
2. What’s New in Biblical Archaeology? Dr. Doug Petrovich ↩
3. Inner.org on Hebrew Letters ↩

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.

Who Wrote The Torah?

Introduction: A No Ordinary Book

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.

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 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

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: 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 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.
  • C: Judah’s confession (38:26) → Center: Recognition/redemption.
  • 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

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.

Conclusion: Presenting the Proof

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.

Who Wrote The Torah?

Introduction: A No Ordinary Book

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.

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 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

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: 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 Hebrew Word For Scarlet Thread or Rope. “HOPE”

Confession of an Ex-Messianic Jew: True Meaning of Chanukah & Greek Influence on Judaism

My Journey from Messianic Judaism to Discovering the True Meaning of Chanukah

In 2001, at age thirty-five, I discovered I was Jewish. I learned I was descended from Sephardic families (Dias, Lucero, Trujillo, Almanzar, Ramirez). These families had hidden their identity for centuries after the Spanish Expulsion. That same year, I entered the Messianic Jewish world, convinced I had found the “completed” Judaism. For the next seventeen years, I lived there. I viewed the Torah through a lens that superimposed Jesus onto every festival. It also overlaid Jesus onto every typology and every verse.

In that community, we were taught that the ancient Greeks were the eternal enemies of the Jewish people. Greek philosophy was poison. The Greek language was profane. We fasted on the anniversary of the Septuagint translation. We were even forbidden to read the Books of Maccabees. For us, the true meaning of Chanukah was a simple story of victory. Pious Jews defeated wicked Hellenists. They forced paganism upon us. Light overcame darkness. No nuance. No deeper insight.

Understanding The Whole Story Is How We Were Taught.

In 2014, I started my formal Orthodox conversion process under a non-recognized beit din. I completed it several years ago, in 2018. The fundamental shift began earlier through the profound lectures of Rabbi Dr. Akiva Tatz. He explained that true freedom comes only from being bound to truth. “Be like the tzitzit,” he taught. “Tied in knots that spell the Name of God and the 613 commandments. Only a slave to truth is truly free.”

This idea guided me. I asked questions relentlessly and sought elders with an unbroken chain back to Sinai.

Rabbi Efraim Palvanov’s Lecture That Revealed the True Meaning of Chanukah

Chanukah 5786 Palvanov’s lecture “Chanukah & the Final Redemption” changed everything.

Recently, during the buildup to Chanukah 5786 (2025), Rabbi Efraim Palvanov’s lecture “Chanukah & the Final Redemption” changed everything.

Rabbi Palvanov explains that the true meaning of Chanukah is not rejection of the Greeks, but redemption and integration. The miracle of the oil lasted eight days. This allowed time for Jewish light to absorb and elevate the best of Greek influence on Judaism without extinguishing it.

He cites rabbinic sources showing how deeply the Sages embraced Greek wisdom:

• Talmud Megillah 9b: A Torah scroll is written only in Hebrew or in Greek. These are the only two languages declared kosher for a Sefer Torah.
• Bereshit Rabbah 36:8: “Yaft Elokim le-Yefet—God shall grant beauty to Japheth (ancestor of Yavan/Greece). However, he shall dwell in the tents of Shem.” Greek beauty finds purpose inside Torah tents. This is fusion.

“Chanukah & the Final Redemption”

• Rabban Shimon ben Gamliel (Bava Kamma 83a): He raised five hundred students in Torah. He also raised five hundred students in Greek wisdom (chokhmat Yevanit).
• Rambam: He praised Aristotle as the greatest mind after the prophets.
• Yehuda Halevi was the author of the Kuzari. My family descends from his Sephardic lineage. Greek is the most precise language after Hebrew. It is worthy of translation into the Torah.

Palvanov highlights Greek loanwords in Hebrew: Sanhedrin, apikoros, afikoman, prosbol, gematria (from geometry), androgynos, Metatron (meta + thronos), and more. The Talmud embraces these. Tradition refines, not rejects.

Hidden Light of Chanukah: Gematria and Redemption

The gematria is profound. Chanukah’s 36 candles match the 36 hours of primordial light from Creation’s first three days (Genesis 1). This hidden light Chanukah reveals itself to the righteous each year.

This year, Parashat Miketz has exactly 2,025 words—hinting at redemption in our era.

The key: Yosef = 156. Tzion = 156. Joseph, exiled yet rising as “Melech Yavan” (king of Greece), embodies the fusion—foreign wisdom, yet faithful to Yaakov.

Tzion (ציון): Tzadi (tzadik, Jewish soul) + Yud-Vav-Nun (rearranges to Yavan). Same letters. Tzion completes only through Greek influence on Judaism.

I was stunned. What I was taught to hate, the Sages cherished. Greek wisdom was incomplete light, waiting for Torah’s tents.

A Question for Christian Friends

The Deeper Lesson: Integration for Redemption

The true meaning of Chanukah is adding light nightly, following Beit Hillel. We increase. Science, logic, philosophy—these are raw oil for Torah’s flame.

The Third Temple rises when Tzadi embraces Yavan—Jewish righteousness marries Greek clarity under primordial light.

This is my confession as an ex-Messianic Jew: I hated what I misunderstood. I saw Greek wisdom as evil, missing its threads in the Talmud. No more.

Tonight, I light all eight candles—in partnership with every truth spark. The menorah is a bridge.

Cross it. Tzion awaits.

Chazan Gavriel Ben David Chanukah 5786 / December 2025

Additional Outbound Links for Authority

• Learn more about Rabbi Akiva Tatz’s teachings on truth and freedom: akivatatz.com
• Rabbi Efraim Palvanov’s blog for deeper Chanukah insights: mayimachronim.com
• Sefaria.org for primary sources like Kuzari: sefaria.org

Miketz and the Echo of 2025

Why You Can’t Fully Understand the Bible in English

You open an English Bible to Genesis 41. You read the dramatic story of Joseph interpreting Pharaoh’s dreams. Joseph rises to power and eventually reveals himself to his brothers. It’s a powerful tale of forgiveness, providence, and redemption. But something profound is missing—something that only the original Hebrew Torah scroll reveals.

In a traditional Hebrew Chumash or Torah scroll, at the end of Parashat Miketz, there’s a Masoretic note. It states not only the number of verses (pesukim) but also the number of words: 2025. This is unique—Miketz is the only parsha where the word count is prominently noted this way in standard editions. And today, as we sit in the secular year 2025, that number leaps off the page.

God proclaims in Isaiah 46:10: “מַגִּיד מֵרֵאשִׁית אַחֲרִית” – “I declare the end from the beginning.”

God proclaims in Isaiah 46:10: “מַגִּיד מֵרֵאשִׁית אַחֲרִית” – “I declare the end from the beginning.” Jewish tradition has long understood this as a promise. It suggests that the seeds of ultimate redemption are embedded right in the opening chapters of Genesis (Bereshit).

English translations capture the words. However, they strip away the numerical layers. These include the gematria, the counts of letters, words, and verses. These layers form the Torah’s deeper prophetic structure.

Isaiah 46:10 – Declaring the End from the Beginning

The 146 Verses: The Unique Bond Between Miketz and Bereshit

The 146 Verses: The Unique Bond Between Miketz and Bereshit

Count the pesukim in Parashat Bereshit (Genesis 1:1–6:8): exactly 146.

Now count Parashat Miketz (Genesis 41:1–44:17): exactly 146 again.

No other two parshiyot in the entire Torah share the same number of verses like this. Bereshit opens the story of creation, humanity’s fall, and the first exile from Eden. Miketz brings the turning point: Joseph’s revelation to his brothers (“I am Joseph!”), The preservation of the family of Israel in Egypt, and the beginning of the path that leads to redemption.

The rabbis who fixed the verse divisions saw this echo as a deliberate divine design. They believed it was the blueprint for geulah (redemption) hidden in the text’s very structure from the start.

The 2025 Words: A Hint to Light in Darkness

Traditional Masoretic notes record that Parashat Miketz contains 2025 words.

(Some counts vary slightly to 2022 or 2026 due to scribal variants or how certain phrases are divided, but the received tradition in most Chumashim highlights 2025.)

Miketz means “at the end of”—and it almost always falls during Chanukah, the festival of light overcoming darkness. Classic sources like the Vilna Gaon connect the 2025 directly to Chanukah. There are 8 days of lighting candles (8 × 250 = 2000, where “ner/candle” = 250 in gematria). Additionally, the 25th of Kislev marks the beginning of the miracle.

In the year 2025, it takes on added urgency. It acts as a reminder tucked in the margins. We’re living in a time that the Torah itself seems to mark.

From Adam to Joseph to David: The Redemption Thread

Trace the pattern:

• Bereshit: Creation, the fall into exile, 146 verses laying the foundation.
• Miketz: The family descends to Egypt, but Joseph reveals himself—salvation begins amid famine and darkness, 146 verses + 2025 words.
• The line continues through the prophets to David, the shepherd-king, ancestor of Mashiach, whose story embodies the heart of redemption.

In astonishing timing, the major new animated biblical epic David, from Angel Studios, was released in theaters yesterday. It premiered on December 19, 2025. This vibrant retelling of the young shepherd’s rise is intriguing. It highlights his faith against Goliath and his anointing as king. This story completes the circle: from the fall in Genesis, through Joseph’s revelation in Miketz, to the throne of David.

Watch the official trailer here: David (2025) Official Trailer

For more on the film: Angel Studios – David | IMDb Page

Why English Translations Fall Short

English Bibles excel at narrative clarity, but they erase:

• The precise verse counts in the margins.
• The word and letter tallies passed down by scribes.
• The subtle hints in the Hebrew lettering itself.

When you read only in translation, the Torah’s “hidden clock”—its numerical prophecies and interconnections—remains silent. The margins of a real Torah scroll whisper clues that English footnotes rarely capture.

A Call to the Original Text

As we mark 2025, the year encoded in Miketz’s words, it’s a wake-up call. This is the year a major film brings David’s story to the world anew. The end was declared from the beginning, and the Hebrew text still holds the keys.

Don’t settle for a flattened version. Open a Hebrew-English Chumash. Count the pesukim yourself. Listen to the original voice of Torah.

The light is increasing. The redemption pattern is unfolding. And it was written there all along.

Hazan Gavriel ben David

beithashoavah.org

The Torah’s Hidden Clock – Beit HaShoavah

The Burning Bush Renewed: God’s Eternal Covenant and the Proof Amid Global Trials

In the Book of Exodus, the burning bush is a profound symbol. It represents divine revelation and an unbreakable promise. On the slopes of Horeb, Moses encountered a bush that burned without being consumed. This was a miracle. It signified God’s eternal presence and fidelity. God said, “I am the God of your father.” He is also “the God of Abraham, the God of Isaac, and the God of Jacob” (Exodus 3:6). Hashem revealed His name, I Will Be What IWill Be (Ehyeh Asher Ehyeh). He promised to deliver the Israelites from Egypt. He would also establish an eternal covenant with His people.¹ This covenant is deeply rooted in Abraham’s seed and the land of Israel. It is also based on the unique role of the Jewish people. Despite being challenged throughout history, it endures as a flame that refuses to be extinguished.

(Exodus 3:6). Hashem revealed His name, I Will Be What I Will Be (Ehyeh Asher Ehyeh)

Today, in an era of unprecedented global hostility toward Jews, we witness Hashem once again proving Himself to the world. The burning bush defied natural laws to affirm God’s commitment. Similarly, the survival, resilience, and sovereignty of the Jewish people in their ancestral homeland defy the forces arrayed against them. This is not mere coincidence; it is divine testimony.

A powerful exposition comes from Dr. Mordechai Kedar, an expert with over three decades studying Hamas and radical Islamic ideologies.² In a recent interview, Kedar explains the conflict is fundamentally religious, not territorial. Hamas adheres to a theology declaring Islam has “canceled” Judaism (din batel—an invalidated religion). Jews have no legitimate claim to nationhood, covenant, or land. A Jewish state is an intolerable “resurrection” of a superseded faith. This ideology unites extremists, fueling Iran’s proxies and global jihad. Israel’s existence challenges this, making it the “Small Satan.”

The Satan

This Islamic supersessionism echoes historical Christian replacement theologies, where some claimed the Church supersedes Israel, rendering Jews covenantally obsolete.³ Many modern denominations have rejected this post-Holocaust, yet remnants contribute to delegitimization.

Remarkably, in the modern West, political right and left converge in denials. Far-right revives tropes of disloyalty; far-left anti-Zionism morphs into antisemitism, portraying Jews as oppressors despite historical ties.⁴ Reports document surging incidents, with attacks on synagogues and communities worldwide.⁵

Hashem promised: “For a brief moment I forsook you, but with great compassion I will gather you” (Isaiah 54:7). “I will make a new covenant… on their hearts” (Jeremiah 31:31-33). The covenant is irrevocable (Romans 11:29). Global onslaught highlights this truth. As Pharaoh’s heart led to proofs of power, today’s rejection amplifies Hashem’s faithfulness.

The burning bush burns still. In Israel’s survival and Jewish spirit, Hashem proves Himself—not just to His people, but the world. This is vindication: a promise kept, God’s eternal covenant, a light no darkness overcomes.

Outbound Links (High-Traffic Pro-Israel Sites):

• Christians United for Israel (CUFI): https://cufi.org/
• AIPAC: https://www.aipac.org/
• StandWithUs: https://standwithus.com/
• Jerusalem Post (pro-Israel news): https://www.jpost.com/
• Israel Hayom: https://www.israelhayom.com/

Footnotes:

1. Biblical text from Exodus; explore more at Chabad.org (pro-Israel Jewish resource).
2. Dr. Mordechai Kedar profile: https://www.mordechaikedar.net/
3. See CUFI’s resources on Christian support for Israel: https://cufi.org/
4. AIPAC on strengthening U.S.-Israel ties: https://www.aipac.org/
5. StandWithUs on fighting antisemitism: https://standwithus.com/fighting-antisemitism/
6. Israel’s innovation highlighted by organizations like StandWithUs: https://standwithus.com/

I Will Be With You: The Burning Bush in Torah and Israel’s Endurance Today

I Will Be With You: The Burning Bush in Torah, Israel’s Endurance, and Divine Mirrors

The most commonly misquoted verse in the entire Bible is Exodus 3:14. God reveals His name to Moses at the burning bush in Torah. He says, “I Am That I Am” (Ehyeh Asher Ehyeh). As Rabbi Lord Jonathan Sacks of blessed memory emphasized, this translation misses the depth. In Hebrew, it means “I Will Be What I Will Be”—a relational promise of divine presence.

Moreover, Rabbi Sacks taught that Ehyeh Asher Ehyeh assures: “I will be with you” through trials. The bush burns yet remains unconsumed, just like that.

This name, YHVH, introduces a new era. The patriarchs knew God as El Shaddai. Still, they did not know Him in this redemptive way (Exodus 6:3). For the first time, Hashem shows Himself as the One who walks with His people in suffering. He even transcends natural laws.

The Burning Bush in Torah: Symbol of Israel

Rabbi David Fohrman offers profound insights in his Aleph Beta teachings. In the series The Origins of God’s Firstborn Nation, he explores the three signs at the burning bush in Torah.

A humble thornbush aflame yet unconsumed perfectly mirrors Israel. The Jewish people have endured fiery persecution for over 3,300 years since the Exodus. Yet, they stay indestructible.

Fohrman reveals textual “mirrors.” These include chiastic structure in the Torah, repetition of words, thematic pairs, and echoes. Such patterns show the Torah as its own best commentary.

Furthermore, vast chiasms span Exodus and connect to Genesis. These improbable designs prove Hashem’s authorship of both the text and history.

Links to Eden: Trees and Human Hubris

These mirrors connect directly to Eden. In the podcast A Book Like No Other, Fohrman views the Trees of Life and Knowledge as interconnected.

Accessing Knowledge without Life’s humility leads to hubris. People illusion themselves as divine. They seize control, fearing no higher authority.

Thus, this perspective drives assaults on the Jewish people. They carry Hashem’s eternal covenant.

The burning bush in Torah echoes Eden’s fiery Tree of Life. It reintroduces compassion amid exile.

Prophecy and Today’s Relevance

Yet, the Torah declares the end from the beginning (Isaiah 46:10). Its structures foretell Israel’s role as the Suffering Servant (Isaiah 52–53). Despised yet redemptive, Israel astonishes nations.

In our time, flames rage again. However, the pattern endures: the bush lives on.

The war against the Jewish people is truly a war against the God. This God promised Ehyeh Asher Ehyeh—”I will be with you.”

Hashem’s mirrors—from Eden to Exodus, prophecy to now—guarantee survival, exaltation, and recognition of the One True God.

This is the burning bush in Torah‘s message today. It weaves through Rabbi Fohrman’s chiastic designs, Eden’s trees, and Israel’s witness.

For deeper study:

• Rabbi Sacks on Ehyeh Asher Ehyeh: Faith in the Future
• Aleph Beta main site: alephbeta.org

(Suggested internal links: Link to your related posts on Exodus, Isaiah’s Servant, or Rabbi Fohrman reviews. For backlinks: Share this on social media, submit to Jewish/Torah directories, or guest post on sites like Aish.com.)

“You Shall Not Commit Adultery” – Esau’s Wives, Samson’s Women, and the Battle for Covenant Seed

You think the Seventh Commandment is about sex.

It’s not.

It’s about whose seed will carry the covenant.

And the Torah plants it centuries before Sinai. It seems to be in two tents. There are two betrayals. Two women almost destroyed Abraham’s promise.

Genesis 26:34-35: “When Esau was forty years old, he took as wives Judith, daughter of Beeri the Hittite. He also married Basemath, daughter of Elon the Hittite. And they were a bitterness of spirit to Isaac and Rebecca.”

Judges 14:1–3: “Samson went down to Timnah. He saw a woman there, a daughter of the Philistines. His father and mother said to him, ‘Is there no woman among your brothers’ daughters? Why do you go to take a wife from the uncircumcised Philistines?’”

Two men. Two foreign women. Two grieving parents. One commandment screaming beneath the surface: Do not commit adultery with the covenant.

Rabbi David Fohrman discusses this concept in the Aleph Beta series on Samson and Toldot. He calls it the mirror of betrayal. Esau’s Hittite wives are akin to Samson’s Philistine women. Both threaten the seed of Abraham. Both turn the bedroom into a battlefield for Israel’s future.

The Chiastic Mirror – Wives, Women, and Covenant Seed

Level	Toldot (Genesis 26–28)	Covenant Seed Threat	Samson (Judges 14–16)	Covenant Seed Threat
A – Foreign Wives	Esau marries two Hittite women (26:34–35) – “bitterness of spirit” to Isaac & Rebecca	Covenant seed polluted	Samson demands a Philistine wife from Timnah (14:1–3) – parents grieve	Covenant seed polluted
B – Parental Grief	Rebecca: “I loathe my life because of the Hittite women” (27:46)	Mother fears loss of Jacob’s line	Manoah & wife beg Samson not to take Philistine (14:3)	Parents fear loss of Nazirite line
C – Deception & Betrayal	Rebecca orchestrates Jacob’s deception to save the blessing (27)	Esau’s wives = indirect betrayal	Delilah betrays Samson for silver (16:5–18)	Philistine woman = direct betrayal
D – Loss of Strength	Esau loses blessing → vows to kill Jacob (27:41)	Covenant power stolen	Samson loses hair/strength → captured (16:19–21)	Nazirite power stolen
C’ – Redemption Path	Jacob sent to Laban to find proper wife (28:1–2)	Covenant seed protected	Samson’s hair regrows → final victory (16:22–30)	Nazirite power restored
B’ – Parental Legacy	Isaac blesses Jacob to become nations (28:3–4)	Parents secure the line	Samson’s death delivers Israel (16:30)	Parents’ vow fulfilled
A’ – Foreign Threat Ended	Esau’s line becomes Edom – perpetual enemy	Covenant seed preserved	Philistines crushed (16:30)	Covenant seed preserved

The Chiastic Mirror

The Chiastic Mirror – Wives, Women, and Covenant Seed

Level	Toldot (Genesis 26–28)	Covenant Seed Threat	Samson (Judges 14–16)	Covenant Seed Threat
A – Foreign Wives	Esau marries two Hittite women (26:34–35) – “bitterness of spirit” to Isaac & Rebecca	Covenant seed polluted	Samson demands a Philistine wife from Timnah (14:1–3) – parents grieve	Covenant seed polluted
B – Parental Grief	Rebecca: “I loathe my life because of the Hittite women” (27:46)	Mother fears loss of Jacob’s line	Manoah & wife beg Samson not to take Philistine (14:3)	Parents fear loss of Nazirite line
C – Deception & Betrayal	Rebecca orchestrates Jacob’s deception to save the blessing (27)	Esau’s wives = indirect betrayal	Delilah betrays Samson for silver (16:5–18)	Philistine woman = direct betrayal
D – Loss of Strength	Esau loses blessing → vows to kill Jacob (27:41)	Covenant power stolen	Samson loses hair/strength → captured (16:19–21)	Nazirite power stolen
C’ – Redemption Path	Jacob sent to Laban to find proper wife (28:1–2)	Covenant seed protected	Samson’s hair regrows → final victory (16:22–30)	Nazirite power restored
B’ – Parental Legacy	Isaac blesses Jacob to become nations (28:3–4)	Parents secure the line	Samson’s death delivers Israel (16:30)	Parents’ vow fulfilled
A’ – Foreign Threat Ended	Esau’s line becomes Edom – perpetual enemy	Covenant seed preserved	Philistines crushed (16:30)	Covenant seed preserved

What Adultery Really Means

The Seventh Commandment is not about desire. It is about whose children will inherit the promise.

Esau’s Hittite wives threaten to dilute Abraham’s seed with Canaanite blood. Samson’s Philistine women threaten to hand Abraham’s promise to uncircumcised enemies.

Both are adultery against the covenant — sleeping with the wrong future.

Rebecca doesn’t complain about sex. She complains about the bitterness of spirit — the spiritual death of her grandchildren.

Delilah doesn’t just betray Samson’s body. She betrays his seed — the Nazirite calling meant to birth Israel’s deliverance.

The Torah’s message is brutal: Adultery is not private. It is treason against the next generation.

Why This Matters for Jewish Chosenness

Why This Matters for Jewish Chosenness

Every time a religion claims the Torah’s commandments while rejecting the Jewish people, they commit the Seventh Commandment in Toldot.

They spiritually sleep with foreign gods and birth a covenant that belongs to someone else.

But the Torah says the seed belongs to the children of the promise. It belongs to the family that grieved over Hittite wives in a tent in Beersheba.

As Rabbi Dr. Akiva Tatz teaches: “The Jewish people survive because we guard the purity of the seed — not racial, but covenantal.”

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 3: The Third Commandment in Toldot – “Why Should I Lose Both of You in One Day?”
• 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

Next in this 10-part series: Essay 8 – The Eighth Commandment in Toldot: “You Shall Not Steal” – The Blessing That Was Never Esau’s

His mothers never stopped guarding the seed. [Your Name] Beit HaShoavah – Return, Repent, Rejoice https://beithashoavah.org

Shalom from Hazan Gavriel ben David.