Tuesday, August 31, 2004



Body and beauty culture is not a value in Jewish culture.

While we Jews are commanded to guard our health vigilantly, this is for the sake of being able to create a better world and carry out God's commandments. People who have ruined their health with addictive substances and by living a libertine life are not able to contribute to the general welfare of Humankind. Thus, Jews are commanded to stay as healthy as possible.

On the other hand, investing long periods of time and large amounts of money and personal energies in becoming ultra-physically fit, or good-looking for that matter, is frowned upon in Jewish culture. There were always Jews who were athletes, some quite notable. Yet there is always the lingering feeling that they invested their time, money and energies doing less than what the Jewish vision for its People is.

There was a very famous Rabbi during the Roman period, Reish Lakish, who was a gladiator before he changed his ways and became a Rabbi. The story of his miraculous moral transformation is remembered in Jewish history warmly and with great respect. The day that he reached the point where he had invested so much strength in being a scholar that he could no longer lift his sword and shield is a red-letter day in Jewish history. He was a model for all of us to follow, each in our way and according to our ability and circumstances, for each of us must turn away from sin, each in our own way. That day Reish Lakish became a full-time scholar and eventually he rose to become greatest Rabbinical authority of his generation.

When I think of Israelis in the Olympics today I am reminded of the Jews of ancient Greece who underwent painful operations to cover their circumcision so that they could partake in the Olympic games. They also partook in the ceremonies surrounding the Olympics, including orgies "devoted" to the gods. I am abashed. In order to become an Olympic athlete a person must put far more stress on their body than Jewish Law allows and to take forbidden risks. The glory of being awarded a metal medallion is an empty reason for abusing the body. I am very sorry when I see Israelis participating in the Olympics, the Eurovision contest and even the space program.

I also denounced the Israeli astronaut who was killed in the space shuttle because had he landed he would have landed on Shabbat. (Was his name Ilan Ramon? He ultimately was so unimportant to Jewish history that I cannot recall his name with surety.) I criticised his having taken part in the space program because desecrating the Shabbat was unavoidable. I was severely criticized for my unequivocal stand. I remain firm in my views on the matter - views based not on personal inclinations and opinions, but on many years of Torah study and in agreement with Orthodox Judaism in every generation. Jewish greatness resides in the moral and intellectual contributions we have made to Humankind. It is a waste of a Jewish life to have become a good enough athlete to have won a medal.

Doreen Ellen Bell-Dotan, Tzfat

Friday, August 27, 2004


The following was written in response to someone who fell prey to the temptation to think that a passage in תורה speaks about a particular current event.

There is nothing that is written in Torah that is not eternally true and perpetually true, generally true and specifically true. Some Prophets of Israel spoke about matters that were relevant for a specific time, usually their own time. They were "lesser" Prophets and their words were not made part of the Canon. That which was recorded in Torah and made part of תנ"ך is always true. It is tempting to try to ascribe the events in one's own time to that which is written in Torah. In fact, if you will observe human behavior, you will see that that which Yeshayhu HaNavi wrote describes people in every generation. That is why he is considered so great a prophet. He saw into the heart of human nature, regardless of time and place and specific circumstances.

It is also dangerous to learn Torah in translation - any translation. Only in Hebrew are the real meanings and intentions of what is written by the Prophets clear. Though it looks as though they criticize human being and their sins, in fact even as they spoke they were making expiation for us - in every generation, in every time. Their "fire and brimstone" is actually prayers for us and blessings. Only in Hebrew can this be seen.

Doreen Ellen Bell-Dotan, Tzfat, Israel

Thursday, August 26, 2004


For a little bit about me please see my ICQ Profile:


Doreen Ellen Bell-Dotan, Tzfat, Israel

Friday, August 06, 2004



Hidden Theophoric Names and Angelology in the
"War Scroll"

The "War Scroll", 1Q33 (1QM[ilhamah] = 1QWar Scroll [Rule]), is perhaps the most ignominious, and certainly the least understood, of the Dead Sea Scrolls .The "War Scroll" is a mistitling foisted upon the scroll by those who edited and attempted to translate it, despite their ignorance of the depths of the Holy Language. This author takes exception with the Gentile and Jewish researchers alike who are not initiates in the depths of the Hebrew language in their assuming that they know what they do not and who irresponsibly go to press with their conclusions, to much fanfare, leaving immeasurable moral/spiritual and Jewish cultural damage in their wake. It will require decades for Jewish researchers who are truly fluent in Hebrew and familiar with Jewish sources to repair the damage that has been done to the correct understanding of the scrolls. Needing funds as they do, Jewish researchers cannot exclude Gentile interests from the enormous and enormously costly enterprise of editing and researching the Scrolls, some Jewish researchers are not of a mind to do so, and so the damage is ongoing.

Not knowing that the word מלחמה is an anagram/perfect permutation1 for the word מחמלה, the expression חמלה לי and the word חלפה (see Col. XVI, Verse 12), as well as a חלוף for the heart rending prayer כפר נא על כל הדורות, the Gentile researchers were led astray by the little of the Holy Tongue that their eyes can see and arrived at spurious conclusions about that which is written in the scrolls. They yclept the scroll, so lovingly and painstakingly composed and constructed for the sake of bringing peace to the world, סרך המלחמה. This work comes to redeem the honor of the scroll and ransom it from those who keep it imprisoned in Gentile mind-set.

1 By perfect permutation the author intends a result of the performance of a חלוף or חלופים that is an anagram the value of which is exactly equal to the original letter, word, expression, sentence etc. that the חלוף or חלופים was/were performed on. If the חלוף or חלופים was/were performed on letters, words, phrases, etc., that are not themselves nor do they contain any letters that have a סופית form, the anagram will always be a perfect permutation. If however, we perform a חלוף or חלופים on letters that do have a סופית form, or on words, phrases etc., that contain a letter or letters that have a סופית form, and thus the value of the letter or letters may change if it/they is/are placed at the end of a word (and sometimes elsewhere in a word, as we find in the hapax legomenon the word לםרבה, which begins Chapter 9, Verse 6 of the Book of ישעיהו, and is found quite often in the Dead Sea scrolls), the resulting anagram will be either a perfect or an imperfect permutation. An imperfect permutation is the result of performing a חלוף or חלופים in which a regular letter or regular letters have become a סופית or סופיות or a סופית or סופיות have become a regular letter or regular letters after the חלוף or חלופים was/were performed, and thus the value of the resulting value of the anagram is not that of the original letter, word, expression, sentence, etc.

There are Names of Angels that are written quite explicitly, and repeatedly mentioned in the "War Scroll". What, then, is the intent of the author of a work which posits that there are also hidden theophoric Names and Names of Angels in the War Scroll?

בע"ה, we will prove that not only are there hidden Holy Names in the War Scroll, we will demonstrate a more accurate understanding of what the appellation מלאך means than the definition proposed by the Ramba"m and other Pharisaic/Rabbinic commentators.

Most importantly, we will demonstrate that far from being a call to an eschatological war and a description of that war, the "War Scroll" is, in fact, a meditation on Holy Names for the purpose of protecting
כנסת ישראל from the impending disaster that they had brought upon themselves as a result of interpreting תורה in a compromising manner and contaminating בית המקדש השני.

It should always be borne in mind that היחד was founded and led by
בני צדוק and that they lived in accordance with the understanding of תורה of בית צדוק as passed down generation to generation since the time of the first כהן ראש אהרן. The task of כהנים in this world, most especially that of הכהן הראש, is to love peace and pursue peace. How can it be said that היחד were warmongers or that they, G-d forbid, relished the idea of their brethren being slain en masse? Truly, such interpretation of the scroll is in the eye of the interpreter, not in what the Holy Language says. It was, moreover, the task of הכהנים to bring about expiation for עם ישראל and for the Nations. היחד never desisted from this task, even when they could not touch the Temple physically, they called to the Jewish Soul relentlessly and with much personal exertion.

Having had to separate themselves from המקדש because of the impurities that were introduced into המקדש by the Pharisees and the Hellenized Sadducees in Yerushalayim, both of whom colluded with the Gentile government each to their own extent to the detriment of the Jewish People and who monopolized the Temple Service by brute force and bribery; the כהנים who founded היחד, and continued to serve as the moral and spiritual mentors of the society, were unable to perform the physical aspects of העבודה. However, they were able to perform the חלופים, i.e., the internal, moral/spiritual aspect of העבודה, and they did - masterfully.

Far from being an eschatological document written by a group that had become increasingly separatist, disenfranchised and extreme, as is commonly thought, ר"ל, the "War Scroll" is actually a last-ditch effort on the part of היחד to save the Jewish People from disaster. Beneath what appears to be the text to those who merely skim the surface of the text are profound prayers and invocations of Divine Names for the sake of trying to protect the Jewish People.

For instance: in Column XIV, Verse 14 we find the contiguous words:

כיא גדולה מ[חשבת כבו]דכה ורזי נפלאותיכה במרומי[כה

Before discovering the theophoric Names in the above words, let it be understood that the praises of ישראל to ה יתברך in their prayers are mirrored by the praises of ה יתברך of ישראל. The above passage is not only a praise of HaShem, it is meant to remind ישראל of her greatness as a People. The Jews had forgotten that they are an aspect of HaShem in creation and to what purpose they, as a People, had come into creation. The words above were meant to arouse them from their slumber and delusions and bring them back.

Within the words above we find the overlapping theophoric Names:

אהיה, י-ה, הויה, א-ל, א-לה, א-לוה, א-להימ, א-דני, מיכאל, גדליהו, רפאל, רזיאל, אוריאל, פניאל, פנואל, דניאל, נוריאל

If we accept the reconstruction of the text, we can add the Names:

שד-י, גבריאל, ומישאל

to the list of theophoric Names to be found in the passage above as well.

Lest it be thought that the passage above was chosen because it alone contains many theophoric Names, but that this is atypical of the "War Scroll" as a whole, I invite the reader to reread the scroll with an open mind and heart.

The theophoric names in the "War Scroll" are written into the text on various levels of conspicuity. In Column III, Verse 9 the name רזיאל is quite apparent in the form of the expression רזי אל. Discovering the name רזיאל in the passage from Column XIV, Verse 14 shown above requires greater attention and ability to discern names woven into the text. Still greater attention to the internal structure of the text and knowledge of גימטריאות is required to see that the name רזיאל is equal to the Name א-ל taken eight times. The value 248, the value of the name רזיאל, equals the value of the Name א-ל, which is 31, times 8.

If it is true that the name רזיאל is equal to the Name א-ל taken eight times, then it is necessarily true that the word רזי, equaling 217, is equal to the Name א-ל, which equals 31 x 7. The word רזי is equal to the following:

רזי = 217 = מכפר על עון = 1216 = 217 = ישראל מכפרים על הגוים 2215 = 217 = הזהר = יוצא מההיכל = אטהר אתם = שמחת בנותי =
ברירתם החפשית = יכפרו על עצמם

Among the infinity of חלופים for the Name א-ל one is particularly significant in regard to the "War Scroll":

א-ל = 31 = תחית עם ישראל = 2029 = 31

Saying the word רזי and invoking the name רזיאל is praying for
תחית עם ישראל seven (שבע) and eight (שמנה) times respectively.

It should be noted that the name of the number שבע is itself equal to
31 x 12, or the Name א-ל taken 12 times. The name of the number שמֹנה is an anagram/perfect permutation of the word נשמה. The words שמנה and נשמה are equal to the expression יודע כפרה.

חלופים for the name א-היה found in the passage above reveal similar intentions:

א-היה = 21 = קדושים = 1020 = 21 = לכפר למענך

רפאל = 311 = הכפור = שם קדשו = 1310 = 311
עצרת כל הצדיקים מכל זמן ומכל מקום = 3308 = 311

We see from the חלופים demonstrated that the matter of כפרה figures prominently in the "War Scroll". We see that in addition to the many times that the Name א-ל is written apparently in the scroll, there are many times that the Name א-ל appears in the form of words the values of which are multiples of the value of the Name א-ל. We have seen that a חלוף for the Name א-ל is תחית עם ישראל.

Truly, it was the intention of the author/s of the "War Scroll" to bring about expiation for ישראל and to protect their lives, not to bring war upon them.

My work elucidating many more examples will be ready for public viewing sometime next year, אי"ה.

I will have accomplished my task when this majestic scroll is renamed
סרכ השלום.

סרכ = 280 = עיר

שלום = 936 = שם א-לה = עולם צדק א-לה
לב כל בית ישראל עולם צדק = 1935 = 936 = א-לה כל כ"ז אותיות =
א-לה יחודים כל עם ישראל = א-לה יחוד כל האדם עם ישראל

Doreen Ellen Bell-Dotan, Tzfat, Israel
קיץ ה'תשס"ד

Tuesday, August 03, 2004




Doreen Ellen Bell-Dotan, Tzfat, Israel

Monday, August 02, 2004


The Concepts משיח and ברית חדשה In Judaism
in Light of The Dead Sea Scrolls

It is ironic, but true, that the final refutation of Christianity is to be found in the Dead Sea scrolls, the very source that modern Christian researchers so hoped would provide support for the tenets of their beliefs.
Indeed, many of the terms and concepts we are familiar with from Christianity are to be found in the Dead Sea scrolls and it makes little sense to deny this fact. For those who have a proclivity to do so, combined with only rudimentary knowledge of the Holy Language, it would be easy enough to interpret the terms and concepts as they are found in the Dead Sea scrolls as meaning what Christians mean by them. Orthodox Jews, for their part, would prefer to dismiss היחד as "צדוקים", which they were, or worse as "מינים", which they were not, in order not to be faced with the cognitive and religious dissonance of encountering what appears to be quasi-Christianity in their writings and having to deal with the fact that very devoted Jews wrote in those terms.
The approach to פרשנות in this work will not be another Jewish aping of "exegesis" and "hermeneutics". This will be a work of true פרשנות, i.e., examination of Hebrew text in terms of analysis of the Hebrew language based on our age-old tradition of how to read Hebrew and delve into the פנימיות of that which is written. We will reiterate and demonstrate once again, בע"ה, in the course of this work why performing החלופים is essential to understanding Hebrew text. More proofs and demonstrations of this are to be found in my works entitled נקבה: הקרבנות והכפרות, and מאוצר אור החלופים: פרשת מקץ, which can both be found on:
We will be intrepid in our research. While it will be demonstrated that Christianity has misunderstood the terms and concepts that it has arrogated from Judaism, it will also be demonstrated that tenets of the Christian faith that are dismissed out-of-hand by Orthodox Judaism do indeed rest on firm religious bases. Those bases are not, to be sure, that which Christianity imagines them to be, but they are not spurious and cannot be ignored.
It has proven futile for Jews and Christians to argue the legitimacy of their faiths based on interpretation of texts. Such argumentation must, at best, conclude with: "Let's agree to disagree on how to interpret the meaning." Neither side is left either finally refuted, or finally vindicated.
For its part, Orthodox Judaism will have to surrender some of its most cherished illusions about the supremacy of the פרושים vis-a-vis הצדוקים and some of its most deeply entrenched misunderstandings of who and what משיח is and when משיח arrives if we are to return to the true understanding of משיח that we forgot.
We will examine terms and concepts that are specifically Jewish, those that are specifically Christian and those shared by both religions in light of the חלופים. In the above-mentioned works that I have written,
נקבה: הקרבנות והכפרות and מאוצר אור החלופים: פרשת מקץ it has been demonstrated not only that the performance of the חלופים is sine qua non for the correct reading of תורה, but also that היחד were Masters of the חלופים, employing them in all of their writings. We will see their stunning mastery once again, בע"ה, in this work.
While מאוצר אור החלופים: פרשת מקץ was written in a predominantly rationalistic style so that scientists and mathematicians would be able to relate to the work, this work is intended for the morally/spiritually inclined and will present the material as such wholly unabashedly, unapologetically and uncompromisingly.
Let us turn, then, to the terms and concepts in light of the חלופים so that they may begin to speak for themselves.
The reader is urged to pay the חלופים presented for each term and concept the utmost attention. Each חלוף essential for a comprehensive understanding of the mega-concept, which is the numerical value that all of the חלופים for a word or phrase share. Please note the progression of one חלוף to the next. Every effort will be made to group the חלופים together such that the progression of one to the next is readily apparent.
It must be stressed that there is not "final", utmost, or uppermost חלוף for any value. Each and every one is of equal value in understanding the entire concept and each and every one is operative in any and all cases.
The חלופים exist on a level from which grammar and syntax are proceed. Most often they do not produce grammatically whole sentences, but rather reveal aspects of a mega-concept that is a given value. Despite the fact that the חלופים are usually not whole sentences following the laws of grammar with which we are familiar, for they are the building blocks language, we will see that they speak far more clearly than loquacious prose. If I were to attempt to write out all of the information that are provided by the חלופים in grammatical and syntactical prose this work would be far, far longer, but its impact would be immeasurably reduced.
There will, however, be cases in which it will be necessary to comment on some of the חלופים demonstrated. In that minority of cases a supralineal number will be found at the end of the חלוף and the comment(s) will appear after the list of חלופים for the term or concept (in the actual work, we will not use that device here).
In some cases it will be necessary to demonstrate חלופים for letters that appear as part of radicals and words, or parts of words in order to elucidate the underlying structure. For instance: חלופים for the value of the word משיח taken as a whole will be demonstrated. We will also demonstrate חלופים for ש"מ, י"ח, ש"ח, ש"י, מ"י ו-מ"ח, in order to see many levels of meaning that are operative in the word משיח.
We will demonstrate חלופים, and thus depths of such terms as:
רוח הקֹדש
משֻלש (trebled or trinity)
ברית חדשה
הברית החדשה
and more.
Perhaps the very best place to start is with the radical י-ש-ע. Much ado has been made about the root י-ש-ע in its various inflections in the Christian tradition, and rightfully so. The concept of ישועות figures prominently in Judaism as well and is to be found a number of times in the extant Dead Sea Scrolls. We shall see some of the depths of the root י-ש-ע taken individually, and in conjunction with the letters
ה, ו, י, ל, מ, נ ו-ת that form the inflections of the root י-ש-ע. We will see that neither the Pharisaic/Rabbinic nor the Christian traditions plumbed the depths of these words or revealed their true Messianic meaning. However, it will be demonstrated that היחד did understand the root י-ש-ע, its inflections and its connections to the concept of משיח in a far more profound and holy way than did either הפרושים or the Christians.
י-ש-ע is infinitely more than the Christian "salvation"., While we will see the root used to mean "salvation" and "deliverance" in the Dead Sea scrolls, we will see that it meant far more, even when it appears to mean "salvation" and "deliverance".
The Pharisaic/Rabbinic tradition of Judaism did not, indeed could not, pass on the true מסורת of just what ישועה is. Indeed, it was the misunderstanding and partial understanding on the part of the Pharisees, and subsequently that of their students the Rabbis, that opened the door to Christianity and their taking of the concepts further afield still until they were distorted almost beyond recognition. We will, בע"ה, return to the Torah-true intent of these words and concepts as understood by נביאי ישראל and as recorded for posterity, ברוח הקֹדש, by היחד.
We will consider every inflection of the root י-ש-ע that is to be found in the extant Dead Sea scrolls. Additionally, we will consider those inflections of the root י-ש-ע in consideration of the words contiguous to them in the passages. In so doing, we will demonstrate how the depths of the concept that is 380, the value of the root י-ש-ע was woven into the ostensible meaning of the texts of היחד. We will concentrate on the forms of the root most familiar to us from the Jewish and the Christian traditions.
The concept of י-ש-ע in the Dead Sea scrolls is entirely Jewish, and upon examination of the texts of היחד will be seen to be wholly concerned with the ultimate returning to השם ישתבח שמו on the part of עם ישראל. ישועה will be seen, likewise, to be the ultimate promise of peace that will exist between ישראל and הגוים. We will encounter the concepts of ישועה that were plagiarized and distorted by the Christians in their pristine and original form.
We will, בע"ה, likewise, consider every site in the extant Dead Sea scrolls in which the appellations משיח and משוח and their inflections appear and analyze them both as discreet terms and in relation to the words contiguous to them. We must consider terms in relation to the other terms contiguous to them when considering Hebrew texts because Divinely inspired Hebrew is an alphanumeric/moral lattice and the "weave" must be perceived in order to appreciate the wonder of the work.
Let us turn, then, to our demonstration of the root י-ש-ע (a very partial sampling will be offered at this juncture):

ישע = 380 = ממש = מספר = עיר המלכה = בעבור המלכה =
למד דבר מלכה = אתם עבור המלכה = 1379 = 380 = שבחי הכלה =
ישבח הכלה…
We see that the radical י-ש-ע is equal to the phrases שבחי הכלה and ישבח הכלה. In order to make this a grammatically correct phrase we will need the word את, which is the form indicating the direct object. Therefore, the phrases שבחי את הכלה and ישבח את הכלה are equal to the phrase ישע את. Notice that the command form in the feminine singular is numerically equal to the future tense for the masculine singular. One of the most important elements of the concepts related to Mashi'ach that the Christian tradition overlooked entirely was the feminine aspect of God Itself. The Pharisaic/Rabbinic tradition came closer to the mark in teaching about the שכינה and the fact that ישראל is the Bride of ה יתברך. Yet they did not comprehend and promulgate that there is a feminine element of משיח. Most believing Jews are awaiting one man who is the משיח. There is much confusion to dispel and much suffering as a result of that confusion to alleviate.
Yes, there is a feminine element in the root י-ש-ע that has not been revealed either in the Pharisaic/Rabbinic Jewish or the Christian traditions. We will see a good deal more of this feminine Aspect in this work.
If we look at the word ישע with a ה ידיעה or the suffix ה, indicating the possessive in the singular feminine, we see that:
ישעה = 385 = הישע = שפה = עשיה = שכינה = ישע בבשרך =
1384 = 385 = ממש בבשרך …
While the concept of the female aspect of the Godly presence is certainly a central theme in Pharisaic/Rabbinic Judaism, it is not connected by them to the radical י-ש-ע or to language, as we see above. The concept עולם העשיה exists in the "Kabbalah", but again, the concept is related neither to language nor to the root י-ש-ע and its Messianic meaning.
The Female, Christians will come to see, is not one young Jewish woman who becomes pregnant with a "savior". The Female that we will become more familiar with is the female aspect of God Itself, The Queen, The Bride and It's relation to ישראל and to הגוים.
Yet this is not nearly all.
Doreen Ellen Bell-Dotan, Tzfat
קיץ ה'תשס"ד

Sunday, August 01, 2004



I am now involved in writing the third of a series of six interrelated books.

The first section of the second book מאוצר אור החלופים: פרשת מקץ can be found on:

The second section of the book will be devoted to finding the names of the Hebrew vowels in פרשת ואתחנן.

An abstract of the book I am currently writing, THE FINAL REFUTATION OF XIANITY IN THE DEAD SEA SCROLLS, is to be found on:

Books that will, b'ezrat HaShem, be written thereafter are:



Some introductory articles on yet another book, THE IMPERATIVE OF MORAL MATHEMATICS, a demonstration and exposition of an alternative mathematics and linguistics based on the alphanumerical/moral Hebrew language is to be found on:



Doreen Ellen Bell-Dotan, Tzfat

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