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• The Failed Mission - 3

  Sep 22, 2026 Admin 0 Comments

  Please read Part 1 & Part 2 before proceeding with this essay. 
  
  As always, a disclaimer. Everything I write is simply my opinion and is not something you may or should agree with.
  
  In Bereshit 2:15 it says, "וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃ - The ETERNAL G-d settled the Human in the garden of Eden, to till it and tend it." 
  
  So Adam and Eve were placed in the Garden of Eden to till and tend the land. But they committed sin, and G-d removed them from the Garden.
  
  In Bereshit 3:24 says: "וַֽיְשַׁלְּחֵ֛הוּ יְהֹוָ֥ה אֱלֹהִ֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃ - So the ETERNAL G-d banished them from the garden of Eden, to till the soil from which they were taken.
  
  וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃ - Humankind was driven out; and east of the garden of Eden were stationed the cherubim and the fiery ever-turning sword, to guard the way to the Tree of Life."
  
  So, here's the question? Since men tilling the soil here on Earth, who is tilling and tending the Garden up there today?
  
  Centuries later, the Four Sages enter the Pardes to "till and tend the land," as it may seem, since no one has worked there since the time Adam was removed? Why did this action make Metatron sit? Why did Ben Azai stay behind or die? Why did Ben Zoma lose his mind, as it may seem, and Rabbi Elisha ben Avuyah go off the derekh and was called an Aher?
  
  And since the expedition of the four sages above has failed, I believe no trees grow there today, but the two trees that still exist are the Tree of Knowledge and the Tree of Life and Death.
  
  Go ahead and ask me why you need to know this information.
  
  Because the major figures are involved in this episode - Adam and Eve, Moshe Rabbenu, the Four Sages, especially Rabbi Elisha ben Avuyah, Samech Mem, or as he is known as Satan, other Tannaim - and, most importantly, from generation to generation, an attempt by the sages to solve this mystery.
  
  Just don't start with Aher. Let me tell you something: a person who knew how to ascend to the Garden and has bypassed the Cherubim angels and the fiery, forever-turning sword - suddenly became non-observant or off the derekh?! Please, I don't buy that. A person with such a high level of esoteric knowledge Could Not Do That. Do note, since then, we have never had another person documented in our literature as having made it there - none. But I will reveal how to spot if there ever was someone who has made it there - undocumented in our history - since the entrance has been shut with fiery angels guarding it, or was it? 
  
  Could some of our commandments related to agriculture, in some way or another, be trying to correct that incident in the Garden where Adam made the sin, since he did not tend the Garden? I will let the rabbis be the judge on that.
  
  As I've said before, someone tried hard to conceal the real reason for that expedition in the Talmud, and I believe I can finally expose that person and the reason for their ascent.
  
  So, the questions are: what is G-d trying to accomplish? What are the Tannayim trying to hide? Why are such major figures involved in this mystery? Why is Satan very active every time that information is about to be revealed - those that know, know. How do every generation before us and we fit into this grand scheme of things? 
  
  And most importantly, what mistake do we make, and what mistake have the generations before us made, because of the lack of knowledge on this issue?
  
  My offer to the esteemed rabbis still stands...
  
  Shmuel Katanov, aka Aher
  
  

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• The Reason for This Long Exile

  Sep 10, 2026 Admin 0 Comments

  As always, I would like to share some of my thoughts on a topic we can learn more about, since I still think some things may have been left out or could be understood differently from another angle. And as always, everything that is about to follow is just my opinion.
  
  In Masekhet Gittin 55b, it talks about one interesting law:
  
  The law is called Sikarikon, or סיקריקון, which means possessor of confiscated property. If someone first purchased land from a Sicarius, who extorted the field from its prior owners with threats, and afterward the buyer returned and purchased the same field a second time from the prior landowner, his purchase is void. The prior owner of the field can say he did not actually mean to sell it to him. By contrast, if he first acquired the field from the prior owner and afterward he returned and purchased the same field from a Sicarius, his purchase stands.
  
  "This law refers as a counter-measure to deal effectively with religious persecution against Jews in which the Roman government had permitted its own citizens to seize the property of Jewish landowners who were either absent or killed in war, or taken captive, or else where Roman citizens had received property (real estate) that had been confiscated by the state in the laws prescribed under ager publicus - where Vespasian gave order that all Judea should be exposed to sale, and to which the original Jewish owners of such property had not incurred any legal debt or fine, but had simply been the victims of war and the illegal, governmental expropriation of such lands from their rightful owners or heirs. The original Jewish law, made at some time after the First Jewish-Roman War with Vespasian and his son Titus, saw additional amendments by later rabbinic courts, all of which were meant to safeguard against depriving the original landowners and their heirs of any land that belonged to them, and to ensure their ability to redeem such property in the future." - Wikipedia.
  
  I believe the owner of the banquet and Bar Kamtza had a property-related problem: one of them tried to get his rightful property back where Sikarikon was involved, the other refused, and that led to the nasty dispute between the two.
  
  But there was a bigger problem: Batei Dinim maintained those records, and because of a fire or some other unfortunate events like wars, pogroms, illnesses, running from place to place, etc., the records may have been damaged or lost. Each case affected many people and families in the community, and many may have had similar property-related or other problems which were unresolved and dragged on for decades. I won’t be afraid to mention marriage and divorce contracts, along with lending and borrowing contracts, which may have had a similar fate. Let's not forget that, in those times, they had no paper and used a roll of papyrus or parchment, which are hard to store, reference, and move from place to place. 
  
  The incident with Bar Kamtza is just one the Gemara documented; most likely, thousands of these disputes existed at any given moment.
  
  All of this led to the Galut, or Exile - The Greatest Reset for the Nation. The problems the Nation has faced arose from poor record-keeping of real estate deeds, titles, and records overall. Exile solved it all - it wiped clean all the records, and all of those families that lived in the Land died or got lost in history, so no family at that time owned anything in the Land, which meant one thing: no more disputes.
  
  Geulah, or Redemption, may happen in our times because we have computer systems and established legal procedures to manage real estate transactions, titles, and deeds throughout the Land of Israel and the World.
  
  As Prophet Ezekiel 48 says, the Son of David will once again divide the Land between the tribes.
  
  In the Book The Third Bet Hamikdash, Preface, it says: "So says God, the Lord, 'This is the boundary for which you shall divide the land as an inheritance…. You shall divide it as an inheritance, for each [tribe] like his brother.'" These verses imply that the future division of the land will not resemble the original division, in which each tribe was given a portion according to its population. In the future, all the tribes will receive equal portions. The division of the tribes' portions will resemble the rows of a vineyard, with each portion spanning from the eastern border of Eretz Yisrael to the Sea on the west, as explained in the narrative. No two tribes will be given a portion in the same strip of land.
  
  Going forward, we will implement better record-keeping using the latest technologies across all categories, which will eventually lead to peace between people.
  
  I believe the whole incident with Bar Kamtza was property/money related. The mistake of the many was that they followed the owner of the banquet, because he had convinced the masses, and everyone, like a herd, blindly followed him and went against one man - Bar Kamtza. At this point, it doesn’t matter who was right or wrong; it turned out BAD for everyone.
  
  WITH THAT, I HEREBY DECLARE: 
  
  To the Creator of the World, 
  
  Today we have systems to maintain the records of the real estate sales, deeds, and titles, and not only in business but across all markets, in order to prevent any occurrence of a similar situation in the future.
  
  But most importantly, we have the scholars and the knowledge to make the Torah law our primary law of the Land, finely integrated into our daily life to tackle business and related problems which we might face in the future. After many centuries of exile, we come out better equipped and skilled to build a better society; therefore, we are now ready to go Home.
  
  Blow the shofar, sound the trumpets, and sing the songs of joy; the King has returned to His nation!!
  
  Shmuel Katanov
  
  

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• The Failed Mission - 2

  Aug 5, 2026 Admin 0 Comments

  Before you start, please read Part 1.
  
  As always, a disclaimer. Everything I write is simply my opinion and is not something you may or should agree with.
  
  All the questions presented in this essay are the ones I have learned about and have read explanations of, in English, from the books that I have access to, by the rabbis who have already stated their opinions on these topics. But I am still not satisfied with their answers, in my personal opinion. So, I would like to address them in my own way or raise questions that have not been asked before. With your permission, let's go!
  
  - In Parashat Vayishlach, when the nation is standing next to the waters of Yam Suf, it says that the sea didn't open until the sea saw the bones of Yosef HaTzaddik that Moshe Rabbenu was carrying, and in honor of Yosef, it parted. So, I don't understand why the Mashiach of the generation - Moshe Rabbenu - has suddenly become irrelevant? Who or what made him so irrelevant? Why does the sea see Yosef's casket and parts in his honor, but totally disregards the presence of Moshe Rabbenu?? Why? I understand this differently.
  
  - In Parashat Bereshit, we know of the sin that Adam and Chava have committed, eating the fruit from the Tree of Knowledge, but there's another sin that they have committed. I don't understand why this one was swept under the rug. How come no big deal is made out of it? And the BIG question is, who has atoned for it?
  
  - In Parashat Yitro, when Yitro came to Moshe in the desert, he brought with him Moshe's wife and 2 kids. I don't understand: at a time when the nation was having four to six children at once, why did Moshe Rabbenu have only two?
  
  - How about this one: Moshe Rabbenu has committed another "sin," but for some reason, he came out of it, or Hashem did not hold him liable for it, at least at that time, or so it seems. But someone had to atone for it. Who was that? Someone got the beating from Hashem for it. I don't understand why no one speaks about it.
  
  In addition to the above questions, I would like to touch on my favorite topic: Aher.
  
  - In Masechet Chagigah 14b-15b, I have plenty of problems with the Aher and the way this Gemara was explained, but I would like to add a few more points:
  
  I still stand by my personal rule: No Tannah EVER GOES OFF THE DEREKH. The fact that Rabbi Elisha ben Avuyah was mistreated really bothers me. So, let's revisit this list.
  
  The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: "Rabbi, provide me with sustenance, as I am in need of food." He said to her, "Whose daughter are you?" She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn't it stated: "He shall have neither son nor grandson among his people, nor any remaining in his dwellings" (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi's bench. Rabbi Yehuda HaNasi wept and said: If G-d protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor. 
  
  How come Rabbi Yehuda HaNasi did not, for a second, think that the fact that the fire descended from above meant that Aher meant much more to Hashem, and that's why the fire hit Rabbi Yehuda HaNasi's bench, in order to stop him from discussing Aher?
  
  And if the daughter of Aher was still alive, then this pasuk: "He shall have neither son nor grandson among his people or any remaining in his dwellings" (Job 18:19) doesn't apply to Aher. 
  
  On top of it, there's an opinion that Aher had one daughter, some say a few, but from this daughter was born the Tanna Rabbi Yaakov, who was the teacher of the redactor of the Mishnah - Rabbi Yehuda HaNasi; see Kiddushin 39b, Chulin 142a. So, in my opinion, his daughter stayed alive, and he had a grandson who joined the ranks of the transmitters of the Oral Torah, so the pasuk does not apply to Rabbi Elisha ben Avuyah or Aher at all.
  
  - But again, why did Rabbi Elisha ben Avuyah go off the derekh, as it seems? What happened? 
  
  - When Aher passed away, it is written Ki Nakh Nafshe, Aher passed away in a gentler form. Rashi says that this expression is used when a righteous individual passes away. But hold on - you should ask: wasn't he a sinner? Why wasn't a different word used for him, like, for example, Shekhiv - died, as it says in Dikdukey Soferim? Very legit question, and it should sound an alarm that something is not right here. At least it did for me.
  
  - But we still don't know what made Rabbi Elisha ben Avuyah a sinner? The reason isn't mentioned in any of the books, but it's something we need to find out. Once we understand this, which is somewhat a major part, we will understand the story better.
  
  - Why did Ben Azai die? I know the answer the Gemara has given, but I think there may be another reason.
  
  - What did Ben Zomah mean in his answer to Rabbi Yehoshua ben Ḥananya? What are those three fingers?
  
  - Rabbi Akiva - He is the only one who came out unscathed from the Pardes, really? I have a lot to say about this.
  
  - And why did these four go to Pardes?
  
  The knowledge of Pardes lies within the most advanced realm of Maaseh Merkavah. And someone wants me to believe that a person like Aher, who has mastered this type of knowledge, WENT OFF THE DEREKH?????
  
  I don't think so, and I don't believe this even for a second! I strongly stand by it, and I am willing to defend my stance.
  
  Someone told me that I don't have the credentials for rabbis to even consider coming to me. True, I agree with him. I am just a regular guy with too much time on my hands, which I spent writing essays. And amongst these essays, you will find essays in defense of Bar Kamtza & King David, exposing Yitro, Eliyahu HaNavi, Moshe hitting the rock, the red heifer, an alien fire, modesty, loyalty, the rejected trio, unity,  justice, and lots of other topics.
  
  I believe the above essays are the result of more than 20 years of learning and the credentials required to gain the attention of the esteemed rabbis. 
  
  And now all I am saying is I have the keys to unlock the issue of Aher. Since this one topic goes so deep and wide, I believe it reveals many aspects of Torah we know of in a different light. And just to be politically correct, which I've learned over the years, I can't say that all the opinions expressed to date are wrong, but I will say that my opinion radically differs from everything written to date on this topic. I have been sounding the alarm for years about Aher and other topics, but NO rabbis or decision-makers have given me a chance to explain myself. It's no-strings-attached, and I would love a chance to share it.
  
  PS: It seems to me that someone has pulled a fast one on us and concealed it with a lengthy discussion in the Talmud about Aher. But in the midst of it, he has left a clue - for which I am thankful, and I believe it was done on purpose; with it, we can finally find the truth. All the generations before us have missed it; that's why I am having a tough time accepting their opinions on this topic, but I believe I have uncovered the truth. I fully realize the authorities I am going against, from our time to the times of the Tannayim; and the legal loophole I have found allows me to do just that. I am not presenting anything of my own, but simply putting this whole puzzle together in the right order.
  
  So, without further ado, please allow me to reveal to you a new personality, who is no longer Aher, but one and only Tannah HaKadosh Rabbi Elisha ben Avuyah!!
  
  Don't stop here, let's go to Part 3.
  
  Shmuel Katanov, aka Aher
  
  

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• Eliyahu HaNavi

  Jul 19, 2026 Admin 0 Comments

  Many times, you read passages in the Torah, and they seem pretty straightforward, but I believe there's much more hiding behind everything that is written. Let's look into one of these instances, where much is meant without saying it openly.
  
  In Parashat Matot 32, we are told a story of how the tribes of Reuven, Gad, and a half-tribe of Menashe approached Moshe Rabbenu and asked for permission to settle in the region East of the Jordan River, rather than living with the rest of the Nation in Eretz Yisrael. 
  
  Initially, Moshe Rabbenu becomes very angry with them, thinking they were avoiding going into the conquest of the land. But they have reassured him that they will settle only after the whole land is conquered and their brothers are settled there. Only then did Moshe Rabbenu agreed.
  
  This story sounds pretty straightforward, as I have said. But as always, I believe there's much more hidden behind the story. So, with your permission, let's dive into it.
  
  In the Parashat Vezot Haberakha 33:21, Moshe Rabbenu is blessing Gad, he says: "Bless you Gad, G-d should give you abundance...you chose the first portion for yourself, because there was the plot of the lawgiver." Explains Rashi on this word of Mekhokek - the Lawgiver, is Moshe. This is where Moshe Rabbenu's grave was hidden, so Gad didn't want to leave his Rebbe alone, outside of Eretz Yisrael.
  
  But why did Reuven join him? 
  
  In Parashat Vayishlach, Reuven moves the bed from Bilha's tent into his mother's tent. As a result of this action, Reuven loses his royal, priestly, and firstborn rights, which are given to his brothers. 
  
  In Parashat Shelach, when the spies return from their mission, the representative of Reuven's tribe makes a grave mistake and sides with the majority against Moshe. Years later, the Tribe of Reuven wants to make up to Moshe, or not lose the only thing it has left in their life, the connection with their Rebbe, and that's why the whole Tribe of Reuven stayed in the region East of the Jordan River.
  
  Why did Menashe join them? And why only half a tribe? What happened to the other half?
  
  When Yaakov Avinu blessed the sons of Yosef, at that moment Menashe lost his firstborn status, since it had been given to his brother Efraim, and he accepted it. But now, centuries later, when Moshe Rabbenu is about to leave this world, the tribe has a change of heart. The sons of Yosef were the royal family in Egypt, but they didn't retain that title, since the royalty went to Yehuda. On top of that, the first king comes from Benyamin, not Yosef, which really upset them. So, only half of the tribe of Menashe embraced the Psak, or the decision that Yaakov Avinu had made, and went and stayed outside of Israel with Moshe Rabbenu, since he was the Rebbe, or as if like grandfather Yaakov Avinu. The other half had a change of heart and went into the Land of Israel. That uneasy feeling or division between the sons of Yosef and the sons of Yehudah never changed.
  
  In Ezekiel 37:15-28 says: 
  
  וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃ - The word of GOD came to me: 
  
  וְאַתָּ֣ה בֶן־אָדָ֗ם קַח־לְךָ֙ עֵ֣ץ אֶחָ֔ד וּכְתֹ֤ב עָלָיו֙ לִֽיהוּדָ֔ה וְלִבְנֵ֥י יִשְׂרָאֵ֖ל חֲבֵרָ֑ו וּלְקַח֙ עֵ֣ץ אֶחָ֔ד וּכְת֣וֹב עָלָ֗יו לְיוֹסֵף֙ עֵ֣ץ אֶפְרַ֔יִם וְכׇל־בֵּ֥ית יִשְׂרָאֵ֖ל חֲבֵרָֽו׃ - And you, O mortal, take a stick and write on it, “Of Judah and the Israelites associated with him”; and take another stick and write on it, “Of Joseph—the stick of Ephraim—and all the House of Israel associated with him." 
  
  וְקָרַ֨ב אֹתָ֜ם אֶחָ֧ד אֶל־אֶחָ֛ד לְךָ֖ לְעֵ֣ץ אֶחָ֑ד וְהָי֥וּ לַאֲחָדִ֖ים בְּיָדֶֽךָ׃ - Bring them close to each other, so that they become one stick, joined together in your hand.  
  
  וְכַֽאֲשֶׁר֙ יֹאמְר֣וּ אֵלֶ֔יךָ בְּנֵ֥י עַמְּךָ֖ לֵאמֹ֑ר הֲלֽוֹא־תַגִּ֥יד לָ֖נוּ מָה־אֵ֥לֶּה לָּֽךְ׃ - And when any of your people ask you, "Won't you tell us what these actions of yours mean?"  
  
  דַּבֵּ֣ר אֲלֵהֶ֗ם כֹּה־אָמַר֮ אֲדֹנָ֣י יֱהֹוִה֒ הִנֵּה֩ אֲנִ֨י לֹקֵ֜חַ אֶת־עֵ֤ץ יוֹסֵף֙ אֲשֶׁ֣ר בְּיַד־אֶפְרַ֔יִם וְשִׁבְטֵ֥י יִשְׂרָאֵ֖ל חֲבֵרָ֑ו וְנָתַתִּי֩ אוֹתָ֨ם עָלָ֜יו אֶת־עֵ֣ץ יְהוּדָ֗ה וַֽעֲשִׂיתִם֙ לְעֵ֣ץ אֶחָ֔ד וְהָי֥וּ אֶחָ֖ד בְּיָדִֽי׃ - answer them, “Thus said the Sovereign GOD: I am going to take the stick of Joseph—which is in the hand of Ephraim—and of the tribes of Israel associated with him, and I will place the stick of Judah upon it and make them into one stick; they shall be joined in My hand.”  
  
  וְהָי֨וּ הָעֵצִ֜ים אֲֽשֶׁר־תִּכְתֹּ֧ב עֲלֵיהֶ֛ם בְּיָדְךָ֖ לְעֵינֵיהֶֽם׃ - You shall hold up before their eyes the sticks that you have inscribed,  
  
  וְדַבֵּ֣ר אֲלֵיהֶ֗ם כֹּה־אָמַר֮ אֲדֹנָ֣י יֱהֹוִה֒ הִנֵּ֨ה אֲנִ֤י לֹקֵ֙חַ֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל מִבֵּ֥ין הַגּוֹיִ֖ם אֲשֶׁ֣ר הָֽלְכוּ־שָׁ֑ם וְקִבַּצְתִּ֤י אֹתָם֙ מִסָּבִ֔יב וְהֵבֵאתִ֥י אוֹתָ֖ם אֶל־אַדְמָתָֽם׃ - and you shall declare to them: Thus said the Sovereign GOD: I am going to take the Israelite people from among the nations they have gone to, and gather them from every quarter, and bring them to their own land.  
  
  וְעָשִׂ֣יתִי אֹ֠תָ֠ם לְג֨וֹי אֶחָ֤ד בָּאָ֙רֶץ֙ בְּהָרֵ֣י יִשְׂרָאֵ֔ל וּמֶ֧לֶךְ אֶחָ֛ד יִהְיֶ֥ה לְכֻלָּ֖ם לְמֶ֑לֶךְ וְלֹ֤א (יהיה) [יִֽהְיוּ־]עוֹד֙ לִשְׁנֵ֣י גוֹיִ֔ם וְלֹ֨א יֵחָ֥צוּ ע֛וֹד לִשְׁתֵּ֥י מַמְלָכ֖וֹת עֽוֹד׃ - I will make them a single nation in the land, on the hills of Israel, and one king shall be king of them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms.  
  
  וְלֹ֧א יִֽטַּמְּא֣וּ ע֗וֹד בְּגִלּֽוּלֵיהֶם֙ וּבְשִׁקּ֣וּצֵיהֶ֔ם וּבְכֹ֖ל פִּשְׁעֵיהֶ֑ם וְהוֹשַׁעְתִּ֣י אֹתָ֗ם מִכֹּ֤ל מוֹשְׁבֹֽתֵיהֶם֙ אֲשֶׁ֣ר חָטְא֣וּ בָהֶ֔ם וְטִהַרְתִּ֤י אוֹתָם֙ וְהָיוּ־לִ֣י לְעָ֔ם וַאֲנִ֕י אֶהְיֶ֥ה לָהֶ֖ם לֵאלֹהִֽים׃ - Nor shall they ever again defile themselves by their fetishes and their abhorrent things, and by their other transgressions. I will save them in all their settlements where they sinned, and I will purify them. Then they shall be My people, and I will be their God.
  
  וְעַבְדִּ֤י דָוִד֙ מֶ֣לֶךְ עֲלֵיהֶ֔ם וְרוֹעֶ֥ה אֶחָ֖ד יִהְיֶ֣ה לְכֻלָּ֑ם וּבְמִשְׁפָּטַ֣י יֵלֵ֔כוּ וְחֻקּוֹתַ֥י יִשְׁמְר֖וּ וְעָשׂ֥וּ אוֹתָֽם׃ - My servant David shall be king over them; there shall be one shepherd for all of them. They shall follow My rules and faithfully obey My laws. 
  
  וְיָשְׁב֣וּ עַל־הָאָ֗רֶץ אֲשֶׁ֤ר נָתַ֙תִּי֙ לְעַבְדִּ֣י לְיַֽעֲקֹ֔ב אֲשֶׁ֥ר יָֽשְׁבוּ־בָ֖הּ אֲבֽוֹתֵיכֶ֑ם וְיָשְׁב֣וּ עָלֶ֡יהָ הֵ֠מָּה וּבְנֵיהֶ֞ם וּבְנֵ֤י בְנֵיהֶם֙ עַד־עוֹלָ֔ם וְדָוִ֣ד עַבְדִּ֔י נָשִׂ֥יא לָהֶ֖ם לְעוֹלָֽם׃ - Thus they shall remain in the land that I gave to My servant Jacob and in which your ancestors dwelt; they and their children and their children’s children shall dwell there forever, with My servant David as their prince for all time.  
  
  וְכָרַתִּ֤י לָהֶם֙ בְּרִ֣ית שָׁל֔וֹם בְּרִ֥ית עוֹלָ֖ם יִהְיֶ֣ה אוֹתָ֑ם וּנְתַתִּים֙ וְהִרְבֵּיתִ֣י אוֹתָ֔ם וְנָתַתִּ֧י אֶת־מִקְדָּשִׁ֛י בְּתוֹכָ֖ם לְעוֹלָֽם׃ - I will make a covenant of friendship with them—it shall be an everlasting covenant with them—I will establish them and multiply them, and I will place My Sanctuary among them forever.  
  
  וְהָיָ֤ה מִשְׁכָּנִי֙ עֲלֵיהֶ֔ם וְהָיִ֥יתִי לָהֶ֖ם לֵאלֹהִ֑ים וְהֵ֖מָּה יִהְיוּ־לִ֥י לְעָֽם׃ - My Presence shall rest over them; I will be their God and they shall be My people.  
  
  וְיָֽדְעוּ֙ הַגּוֹיִ֔ם כִּ֚י אֲנִ֣י יְהֹוָ֔ה מְקַדֵּ֖שׁ אֶת־יִשְׂרָאֵ֑ל בִּהְי֧וֹת מִקְדָּשִׁ֛י בְּתוֹכָ֖ם לְעוֹלָֽם׃ - And when My Sanctuary abides among them forever, the nations shall know that I, G-d, do sanctify Israel."
  
  Although our Sages tell us that Pinchas is Eliyahu. I have found a different opinion and would like to take that for a spin.
  
  In the Book of Me'am Loez, Parashat Vayechi (**for more sources see footnotes), it says, and I quote: "The actual order of birth of these brothers was Dan, Naphtali, Gad, and Asher. Still, Yaakov Avinu blessed Gad, right after Dan, skipping over Naphtali. When, in Dan's blessing, Jacob said, "For Your Help I Hope Oh G-d" (49:18), he had a prophetic experience and saw the redemption of Israel. At this time, he saw that Eliyahu, the herald or the messenger of Mashiach, would be a descendant of Gad. Therefore, he blessed Gad immediately after Dan." 
  
  Yaakov Avinu continues his blessing for Gad, or, later, for a descendant, Eliyahu HaNavi, in Parashat Vezot Haberakha 33:21: "...he came at the head of the nation, carrying out Hashem's justice and His law with Israel."
  
  The Prophet Malachi 3:23 says:"הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא׃ - Behold, I will send Eliyahu HaNavi to you before the coming of the awesome, fearful day of GOD."
  
  The Prophet Isaiah 52:6-10 says:
  
  לָכֵ֛ן יֵדַ֥ע עַמִּ֖י שְׁמִ֑י לָכֵן֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־אֲנִי־ה֥וּא הַֽמְדַבֵּ֖ר הִנֵּֽנִי׃ - For sure, My people shall learn My name, For sure [they shall learn] on that day, That I, the One who promised, Am now at hand. 
  
  ה־נָּאו֨וּ עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ׃ - How beautiful upon the mountains are the feet of the messenger of good news. That announcer of peace, the forerunner of good news. That announces salvation; That says unto Zion: "Your G-d is King!
  
  ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב ה׳ צִיּֽוֹן׃ - Your scouts raise their voices and sing together, for they shall see G-d's return to Zion with their own eyes. 
  
  פִּצְח֤וּ רַנְּנוּ֙ יַחְדָּ֔ו חׇרְב֖וֹת יְרוּשָׁלָ֑͏ִם כִּֽי־נִחַ֤ם ה׳ עַמּ֔וֹ גָּאַ֖ל יְרוּשָׁלָֽ͏ִם׃ - Break out in song, together, the ruins of Jerusalem! For G-d has consoled His people and redeemed Jerusalem! 
  
  חָשַׂ֤ף ה׳ אֶת־זְר֣וֹעַ קׇדְשׁ֔וֹ לְעֵינֵ֖י כׇּל־הַגּוֹיִ֑ם וְרָאוּ֙ כׇּל־אַפְסֵי־אָ֔רֶץ אֵ֖ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ׃ - G-d shall reveal His holy arm before all nations and all ends of the earth shall see salvations of our G-d.
  
  Behold, I sent Eliyahu HaNavi to you for the coming of the awesome, and fearful day of G-d.
  
  Shmuel Katanov
  
  _________________
  ** Eliyahu HaNavi is a descendant of Gad: Tzror Hamor, Bereshit Rabah 99:11, Bereshit Rabah 71:9, maintained so by Rabbi Nehorai. Eliyahu came from Gilead (1 Kings 17:1), and Gilead was a city of Gad (Joshua 13:25).

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• Woe to Me

  Jun 8, 2026 Admin 0 Comments

  Let's look into this interesting story from the Talmud.
  
  In the Gemara, Masekhet Baba Batra 74a, we are told of the following story:
  
  אֲמַר לִי: תָּא אַחְוֵי לָךְ הַר סִינַי. אֲזַלִי, חֲזַאי דְּהָדְרָא לֵיהּ עַקְרַבָּא, וְקָיְימָא כִּי חֲמָרֵי חִווֹרָתִי. שָׁמַעְתִּי בַּת קוֹל שֶׁאוֹמֶרֶת: ״אוֹי לִי שֶׁנִּשְׁבַּעְתִּי; וְעַכְשָׁיו שֶׁנִּשְׁבַּעְתִּי – מִי מֵפֵר לִי?״ 
  "Rabba bar bar Ḥana continues his story. That Arab also said to me, "Come, I will show you Mount Sinai." I went and saw that scorpions were encircling it, standing as high as white donkeys. I heard a Divine Voice saying: "Woe to Me that I took an oath; and now that I took the oath, who will nullify it for Me?"
  
  כִּי אֲתַאי לְקַמֵּיהּ דְּרַבָּנַן, אֲמַרוּ לִי: כָּל ״אַבָּא״ – חַמְרָא, כׇּל ״בַּר בַּר חָנָה״ – סִיכְסָא! הָיָה לְךָ לוֹמַר ״מוּפָר לָךְ״! וְהוּא סָבַר: דִּלְמָא שְׁבוּעֲתָא דְמַבּוּל הוּא. וְרַבָּנַן – אִם כֵּן, ״אוֹי לִי״ לָמָּה? 
  "When I came before the Sages, they said to me in rebuke: Every Abba is a donkey, and every bar bar Ḥana is not smart. You should have said: Your oath is nullified. The Gemara explains: And Rabba bar bar Ḥana did not nullify the oath because he reasoned: Perhaps G-d is referring to the oath that He will not flood the earth again. But the Sages would argue that if that were so, why say: Woe to Me? Rather, this must be referring to G-d's oath of exile upon the Jewish people."
  
  So, let's look at the above passages together and try to make sense out of them.
  
  Because one can't just proclaim that the above oath is no longer valid and hope it goes away, we need a legal basis to annul it. So, let's see..
  
  Hashem says in Noach 9:9-11: "I now establish My covenant with you and your offspring to come, and with every living thing that is with you — birds, cattle, and every wild beast as well—all that have come out of the ark, every living thing on earth.  I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the Earth." 
  
  From the above, it is understood that He won't flood the earth again, and it is assumed that the whole earth. But yet, He allows Himself to bring flood waters locally in different parts of the world as He sees fit.
  
  In Torah learning, we have a concept called Kal Va Chomer, a classic form of logical reasoning that means "light and heavy" or "all the more so". For example, if a specific law or premise applies in a minor or less significant situation, it logically follows that it applies with even greater force to a major or more severe situation. Or if A is undeniably true, then B — which is even more extreme or obvious — must be true as well.
  
  So I believe I can apply a Kal VaChomer, or the rule of all the more so in this case. Because the Creator of the World never defined the word Earth, this gives Him the flexibility of interpretation, or the ability to bring flood waters anywhere in the World. 
  
  So, with that, I would like to apply the rule of Kal VaChomer and say: since Hashem, You still flood the earth locally, since You didn't define what You meant by 'Earth'. I declare - now You are free of your oath, since Rabba Bar Bar Chanah should have released You of Your oath when he heard it, all the more so since I have heard of it now, and You didn't specify who can annul the oath for You, I am releasing You of it, and You are free to bring the full-fledged redemption.
  
  When G-d said, "Woe to Me", I believe this is what went through His mind: since Rabba Bar Bar Chanah was an Amorah, Hashem has seen Tannayim and how they messed things up with Acher, Bar Kamtzah, which eventually led to the destruction of the Bet HaMikdash. Now He sees that Amorah didn't release Him from His oath, which means that Hashem has to wait even longer for someone else to come and release Him from it.
  
  As an author of this essay or as a Mekhaber, I Hereby Declare: Lord of the Universe, Your Oath is Nullified!! 
  
  Shmuel Katanov

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