The Agenda 2030 and New International Economic Order

With Q3 of the 2015 fiscal year just around the corner, one cannot help but notice unprecedented unease in both financial and social spheres, and perhaps with good reason.

With alternative media forecasters, national banks, and supranational institutions alike heralding the coming of “global depression” by the end of 2016, this consensus of seemingly strange bedfellows almost universally agree that something wicked this way comes.

These dire economic prognostications exist simultaneously in a world in which energy and development prospects, both nationally and transnationally, are being reworked – with equally profound implications as the aforementioned financial trend analysis.

Be it the Obama Administration’s “Clean Power Plan” or the EU and China’s planned Neomalthusian 2030 carbon emission cutbacks, national entities the world over are positioning themselves for profound shifts in energy, development, trade, and even currency ahead of COP21 in Paris this December, or as some have deemed it, “Agenda 2030.”

The convergence of both engineered economic crisis and an engineered “sustainable development” crisis in late-2015 are hardly coincidental, nor are they insignificant.

While the alternative finance community seems destined to eternally squabble about the mechanics of a coming global depression, few have set themselves to the task of projecting what the character of such a post-depression society will look like – and the “New World Economic Order” it has the potential to initiate:

It is this author’s contention that the character of this coming era can only be understood when financial calamity is viewed in tandem with Agenda 21’s faux-ecological insidiousness; and you, Reader, deserve the knowledge and documentation of this sagacious plot. 

It’s pervasive, it’s global, and has existed (in its modern form) since at least the 1970s.

Seeking to contextualize this historical continuity, we must first examine the writings of erudite anti-Technocracy researcher, Patrick Wood, and his pioneering work on the Trilateral Commission’s “New International Economic Order” of the 1970s.

Technocracy and the “New International Economic Order”

As an integral decade in this ongoing “Age of Transitions,” the 1970s brought with it previously unimagined sociopolitical and economic shifts.

Inflation was prevalent. The decade also saw the rise of the Petrodollar and the end of the gold-backed Bretton Woods era, as well as the seeding of eugenic “environmental catastrophe” memes propagated by works like the,

Club of Rome’s 1972 publication, Limits to Growth

John P. Holdren’s equally Neomalthusian and lauded Ecoscience

It also saw the birth of the Trilateral Commission, co-founded by David Rockefeller and Zbignew Brzezinski in 1973, who, among other things, pushed forth the concept of a “New International Economic Order” to quell the world’s ailing economic and environmental “doom and gloom” forecasts. 

While the nature of this “New International Economic Order” at the time evaded Mr. Wood and his research partner, Dr. Antony Sutton, the perspective granted by the passage of time has lead Patrick Wood to declare Technocracy to be the true aim of this New Order.

He writes:

It is plainly evident today, with 40 years of historical examination behind it, that the “New International Economic Order” was really “new” and envisioned historic Technocracy as replacing Capitalism altogether.

Technocracy was based on energy rather than money and its system of supply and demand that regulates pricing. 

Some distinctives of Technocracy include:

Elimination of private property and wealth accumulation

Replacing traditional education with workforce training

Micromanaging all energy distribution and consumption

Driving people to live in a limited number of cities and off of rural land

Enforcing a balance between nature’s resources and man’s consumption of them.

Are you thinking that this list is vaguely familiar?

You should, because it represents the modern manifestation of programs like,

Agenda 21

Sustainable Development

Smart Growth

Smart Grid

Cap And Trade

Climate Change

Common Core

massive surveillance operations,

…and a whole lot more.

 All of this has been brought to us by the machinations of the Trilateral Commission and its members since 1973, and it is all part of its master plan to completely replace capitalism with Technocracy.

This is their “New International Economic Order”!

Endgame of Technocracy

The Trilateral Commission, however, was not alone in the propagation of the “New International Economic Order” ideal.

As with all things global and “sustainable,” the United Nations is sure to be lurking nearby.

The UN’s “Council on Trade and Development” (or UNCTAD) was the chief multinational institution (in cooperation with the Trilateral Commission) in proudly promoting such a New Order throughout the decade:

UNCTAD’s history promoting the “New International Economic Order”

 from their official website.

 As noted in a previous article about COP21 and the coming Agenda 21 “update,” documentation on what this “binding and legal agreement” entails directly from UN sources related to the Conference is sparse.

That is, until one abandons searching for literature on the “green” facade and goes straight to the source of the “New International Economic Order” itself – that is, global trade governance, as documented by UNCTAD:


Policy Brief No. 36 of 2015

It is within UNCTAD’s 2015 policy briefs that we begin to find some semblance of clarity as to what a post-global depression geopolitical and economic environment has in store for us.

And as all burgeoning Hegelians know, global problems invite (engineered) global solutions.

UNCTAD and the “Sustainable Multilateral” Vision of Humanity 


Over the past 40 years, the “New International Economic Order” has changed its name and structure, but never its primary objectives. 

Its old name cast away in favor of representing our increasingly captive and globalized world, “Multilateral Global Trade Governance” is its new moniker.

The threats of population bombs, peak oil, and Global Cooling prevalent in the 70s, too, have given way to the phantom foes of carbon emissions and “unsustainability” so overtly propagandized to us in the 21st Century.

In true Technocratic fashion, UNCTAD declares the new face of “transformative” and “multilateral” global governance to be underpinned by none other than sustainable development in their 2015 Policy Brief No. 31:


This shift towards “multilateralism” is more than rhetorical, representing a structural change in the nature of globalism.

It’s also not limited to UNCTAD, as the IMF, BIS, World Bank, and yes, even the BRICS have been calling for a “New Multipolar World Order” for quite some time.

This new form of globalism is slated to be seemingly inclusive, allowing nations like China, Russia, India, and Brazil some measure of regional control, while ultimately being subservient to the “binding and legal agreement” of COP21.

Continuing with Policy Brief No. 31:

We see that these new “inclusive multilateral mechanisms” are anything but voluntary, as UNCTAD goes on to conclude that such mechanisms would “preclude competitive liberalization”.

In other words, multilateralism is designed to prevent Second and Third World nations (read “UNCED 1992 – Document Scan from George W. Hunt”) from seeking a development structure outside the UN’s “sustainable” vision.

If any are still in doubt as to whether the BRICS alliance and its New Development Bank represent this globalist multilateral trap, UNCTAD steadfastly declare the BRICS to be an integral regional component in this plot: 

This latest forecast echoes UNCTAD’s 2014 publication, A BRICS Development Bank – A Dream Coming True? which also holds the BRICS NDB as a key partner in Agenda 21 and its global Technocratic serfdom, written about at length by this author previously.

This bank-against-bank dialectic is the Globalist version of,

Coke vs. Pepsi

Republicans vs. Democrats

East vs. West

BRICS Bank vs. World Bank

Multilateral vs. Monopolar

All result in the synthesis of “global trade governance” aspired to by the Anglo-American Establishment and Agenda 21.

In UNCTAD’s Policy Brief on Climate Change No. 4, the structure of this new system of governance was enumerated upon by none other than Chinese (Editorial Correction: S. Korean) UN Secretary-General, Ban Ki-Moon.

If his description does not represent “multilateral globalism,” I don’t know what does:

Supposedly sovereign nations will be subservient to regional entities (BRICS, NAFTA, EU, etc). 

Regional entities will abide by a commonly agreed upon set of global development and economic standards (COP21). 

The city, town, and community, long subsumed by ICLEI’s “sustainable development” principles as set forth by Rio ’92, are already in lock-step with this “multilateral globalism.”

“And what of the individual,” one may ponder?

Such an “outmoded” concept has no place in the eternal Cybernetic feedback loop of “green” global trade governance as outlined by UNCTAD:



 The aforementioned “knowledge sharing,” “peer reviewing,” and “accountability” standards will be handled not wholly by governing bodies, but governing algorithms, as such banal tasks are likely to be managed by our increasingly “smart” cities, metering devices, homes, and cars; a shift destined to portend the increased control such devices will bring to everyday life within this “New Multilateral Economic Order.” 

It is unlikely that such sweeping alterations to global as well as social interaction will take place unless “motivated” by periods of crisis.

In UNCTAD’s Policy Brief No. 36, the importance of our last global crisis of 2008 in creating the prerequisites for “Green” Globalism is noted:

It therefore stands to reason that the activation of these bilateral, regional, and mega-regional trade agreements created in the wake of the 2008 Depression will likewise require economic calamity to activate; calamity that alternative media and the Bank for International Settlements alike are predicting as inevitable.

If such a “transformative” global structure is to be initiated in advance of or around COP21 this December, the remainder of 2015 is likely to be wrought with continued economic uncertainty. 

The brief goes on to note a number of transnational corporations complying with this new Green Globalism, some of whom should be familiar to the astute Deep Political reader and researcher:

All have been intimately involved in the Neomercantile “opening of China” and the rampant technological buildup of the East by Western capital since the 90s, with IBM’s insidious participation in programs as varied as,

the Holocaust

police precrime algorithms

the invention of the “smart city” concept,

being well documented. 

Of Lucent Technologies and IBM specifically, James Corbett of The Corbett Report writes:

In the same time period, China rose from the 30th-largest target of US R&D investment to the 11th on the back of a doubling of US affiliates in the country.

The list of companies that started major R&D activities or facilities in China in the 1990s reads like a who’s who of the CFR-nested Fortune 500 set:



General Electric

General Motors



Lucent Technologies



Rohm and Haas,

…all had a significant stake in China by the beginning of the 21st century.

James Corbett

The Great Decoupling: How the West is Engineering its Own Downfall

So it would seem this same set of “CFR-nested Fortune 500” companies responsible for building up China’s industrial and technological capacity are now pushing forth sustainable development with the United Nations as well as within the BRICS nations themselves.

Have these Western entities bolstered China’s modern economic stature out of sheer goodwill?

Merely self-interested profiteering? 

Or is the fulfillment of this greater collectivist agenda the “quid pro quo” demanded by the West in exchange for such niceties as increased regional power in the Asia-Pacific?

This year’s demise of the BRICS economies (most notably China) as well as key Western markets, if not overtly coordinated, certainly provide a unique opportunity to bring about these proposed “global (green) solutions” to “global crises.”

In Closing

As this blog has set out to demonstrate since its inception, globalism is indeed what its title claims – global.  

It knows no borders, nations, or ideologies, save complete and utter transnational subjugation of autonomous human beings – globally…

Technocracy – rule by a class of entrenched elites and “snitch society” technologies – will be the character of this coming global era. 

Sustainable development (Agenda 21) is its vehicle.

 It doesn’t reach the “End of the Road” without a transition from the “Old Economic World Order” to the New, a divergence impossible without a global economic crisis the likes of which has not been seen in nearly a Century. 

Agenda 21 and the prospect of economic calamity have been inseparable concepts since the ravings of former UN Under-Secretary General and co-Agenda 21 architect, Maurice Strong, became a matter of public record back in 1992. 

In talking with late activist George Washington Hunt at a UN Environment Conference in Colorado, Strong, under the auspices of a fictional book he hoped to pen, mused casually about how such a “New World Order” could take shape:

What if a small group of these world leaders were to conclude the principal risk to the earth comes from the actions of the rich countries?

 In order to save the planet, the group decides:

Isn’t the only hope for the planet that the industrialized civilizations collapse? Isn’t it our responsibility to bring this about?

This group of world leaders forms a secret society to bring about an economic collapse.

 It’s February. They’re all at Davos. These aren’t terrorists. They’re world leaders. They have positioned themselves in the world’s commodities and stock markets. They’ve engineered, using their access to stock markets and computers and gold supplies, a panic.

Then, they prevent the world’s stock markets from closing. They jam the gears. They hire mercenaries who hold the leaders at Davos as hostage.

 The markets can’t close.

Maurice Strong

Strong abruptly ended his tale by concluding that he,

“probably shouldn’t be saying things like this.”

Not that he had to continue, as from where we stand in 2015, we can see how this tale ends:

With Strong’s world on the horizon.

The next engineered economic crisis, ready to be sprung with a proverbial “flip of the switch,” will certainly be a global one.

Yet Strong’s fantasies of Davos hostage takings of over twenty years ago may prove entirely unnecessary at COP21 in our modern era, as nearly all opposition to Agenda 21 on the global stage has been subsumed by its promise of complete technological control and a seat at the “multilateral table.” 

You, though, reader, have no seat at this table.

 An ostensibly insignificant cog in an international machine; but armed with the knowledge of what is to come, perhaps a cog that may someday soon decide to grind to a halt.

This machine, after all, is each and every one of us…

THIS WEEK’S TORAH PORTION: Pesach (פסח | Passover)

Pesach (פסח | Passover)
Torah: Exodus 12:21-51
Haftarah: Joshua 3:5-7, 5:2-6:1, 6:27


For the Jewish people, Passover is a day of remembrance of the exodus from Egypt, but disciples of Yeshua have another important aspect of Passover to remember.

A Memorial
Fourteen hundred years after the exodus from Egypt, Yeshua went to Jerusalem with His disciples to keep the appointed time of Passover. He and His disciples had been to Jerusalem to celebrate Passover many times, but this time, as they neared Jerusalem, Yeshua said, “My time is near; I am to keep the Passover” (Matthew 26:18). He knew that He was going to fulfill the appointed time in a marvelous and unexpected way.

The Torah instructs the Jewish people to keep the first day of Passover as a “memorial” of the exodus from Egypt. It works as one of God’s reminders. God rescued Israel from Egypt and told the people to keep the festival as an appointed time and a remembrance of their salvation.

Now this day will be a memorial to you, and you shall celebrate it as a feast to the LORD; throughout your generations you are to celebrate it as a permanent ordinance. (Exodus 12:14)

The Master kept the seder meal with His disciples in Jerusalem. He took the unleavened bread and the customary Passover cup and instructed His disciples to do so henceforth in remembrance of Him. On the day of the sacrifice, He became a spiritual sacrifice—Israel’s Passover lamb. At the appointed time for the Jewish people to sacrifice their Passover lambs in remembrance of the nation’s salvation from Egypt, Yeshua went to the cross.

When believers keep Passover, we have two things to remember. We remember the historic salvation from Egypt as the Torah commands us, but we also remember the salvation granted to us through the sacrifice of Yeshua. The two remembrances are not mutually exclusive. They naturally complement one another.

Every year we keep Passover in remembrance of Yeshua. Messiah Himself told us to do so: “And when He had taken some bread and given thanks, He broke it and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me’” (Luke 22:19). Did He have in mind only the breaking bread and a sip from the fruit of the vine? No. He spoke within the specific context of Passover. The commandment to do “this” in remembrance of Yeshua refers to the Passover Seder meal. It is not one cup but the traditional cups of Passover. It is not any bread; it is the unleavened matzah bread of Passover. What could be more appropriate for a disciple of Yeshua to do than to keep the festival of Passover in remembrance of Him, just as He told His disciples?

Torah Portion for April 17-23, 2016

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world.  This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets.

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel.  The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

Pray for the presence of Ruach haKodesh—the Holy Spirit/Holy Wind—
to attend the Holy Word which will be read throughout the week of Passover!



Day 1 (Saturday, April 23):  Exodus  12:21-51; Numbers 28:16-25
                                                                   Joshua 3:5-7; 5:2—6:1; 6:27

The Exodus passage recounts the first Passover, the slaying of the lamb and the placing of blood on the doorposts, the passing of YHVH through Egypt, the “skipping over” of those households with blood on the doors, the striking of the Firstborn of Egypt; the sending of Israel out of the Land, their going out arrayed as armies of the LORD 430 year to the day after being exiled to Egypt.

The Numbers reading details the sacrifices to be offered on Passover during future observances (This reading will be repeated in some form each day throughout the week).  The Haftarah from Joshua details the time, over forty years later, when the next generation, before entering at last into Canaan is required to be circumcised.  After this is done and the reproach of Egypt was rolled off of them at Gilgal, the Children of Israel celebrate Passover in the Land on the plains of Jericho, the manna ceases, and the Commander of the Army of the LORD appears to send Joshua into the Land.

Day 2 (Sunday, April 24):    Leviticus 22:26—23:44; Numbers 28:16-25

   IIKings 23: 1-9; 21-25

The Leviticus passage enumerates the “Feasts of the LORD”—Shabbat, Passover, Unleavened Bread, Firstfruits, the Counting of the Omer and Shavuot (Weeks/Pentecost), Yom T’ruah (Festival of Shofars/Trumpets), Yom Kippur (Day of Atonement), Sukkot (Booths/Tabernacles).  The II Kings Haftarah relates a great revival in the days of King Josiah in Jerusalem, in which he cleansed the land of idolatry (as it were, leaven); then the people celebrated  a wonderful Passover, unlike any which had gone before, because Josiah “turned to the LORD with all his heart, with all his soul, and with all his might, according to all the Torah of Moses” (vs 25).


The first and seventh days of Passover Week are Sabbaths.  This Sunday, the day after the first Passover  “sabbath”–is the day on which most of present-day Judaism considers the Ceremony of First Fruits would have been performed (Leviticus 23:9-14).  A sheaf (omer) of the first of the grain harvest was brought and waved before the LORD.  It was on this day, the third day after his His death, that Yeshua was raised and presented Himself as “firstfruits from the dead” to the Father

(I Corinthians 15:23).

This also marks the first day in the “Counting of the Omer” to Shavuot–the “Feast of Weeks”/ “Pentecost” (Leviticus 23:15), which this year will fall on June 12th.

Day 3 (Monday 25 April):       Exodus 13:1-16; Numbers 28:19-25

The Exodus passage recounts the LORD’s instructions immediately following the Children of Israel’s coming out on the night of the first Passover.  Israel is admonished to consecrate to the LORD all the firstborn.  She is regularly to remember this day in which she went out of Egypt, “out of the house of bondage.” She is to remember to celebrate this Feast of Unleavened Bread for seven days each year.

Pesakh S’meakh!

A Happy Passover to each of You!!

Our Galaxy Is Impossible Collision…Could Break Gravity

Double trouble: when galaxies collide
Tatiana Plakhova

 The ballistics of galactic shrapnel

show that the Milky Way has already

crashed into its giant neighbour, Andromeda

– but if that’s right, physics is wrong

The end of the Milky Way is already scheduled, and will be marked with fireworks.

Some 4 billion years from now, the night skies will be lit by the glow of hundreds of billions of stars as the nearby Andromeda galaxy bears down on us. The two celestial giants will become one and stars, planets and gas clouds will be hurled into intergalactic space by titanic gravitational forces.

 Surviving stars and planets will be pitched into a jumbled cloud flaring up with new stars – floating into a long future not in the Milky Way, nor Andromeda, but a monstrous “Milkomeda” galaxy. 

It’s a well-established picture of our galaxy’s cataclysmic future. More controversially, it might also be a vision of its past.

 Observations indicate that the eviscerated remains of a past encounter between two celestial giants encircle our galaxy’s neighborhood. Forbidden alignments of satellite galaxies, globular clusters and streams of stars trailing in our galactic wake all hint that our local cosmic history needs a rewrite.

And not only that:

to explain what our telescopes are telling us, we may need to rethink that most mysterious of substances, dark matter – and perhaps our entire conception of how gravity works, too.

Like many big problems, this one started out small:

in a strange configuration of tiny dwarf galaxies surrounding the Milky Way.

In 2012, astronomer Marcel Pawlowski, then of the University of Bonn in Germany, dubbed it the “vast polar structure” (The VPOS – A Vast Polar Structure of Satellite Galaxies, Globular Clusters and Streams around the Milky Way).

This was for the way the dwarfs line up in a ring that circles the galaxy at right angles to the main disc of stars, which contains our sun and everything else. But he was by no means the first to see it.

That was Donald Lyndon-Bell of the University of Cambridge, who in 1976 pointed out that the satellite galaxies surrounding the Milky Way are not scattered randomly, but look as if something has corralled them into a distinct alignment.

“They thought it could be the break-up of a larger galaxy, making it some form of debris stream,” says Pawlowski, “There was an open discussion at the time, but then the topic became unpopular.”

“The alignment is exactly what you would expect if the two galaxies had interacted in the past”

The thing that made it unpopular was the rise of dark matter.

Dark matter became a fixture in the 1970s to explain a glaring discrepancy between our standard cosmological models, rooted in the picture of gravity teased out by Newton and Einstein, and observations of reality.

When astronomers measured the speed at which distant galaxies were rotating, they found these celestial bodies to be whirling round so fast they would fly apart if they relied only on visible matter’s gravity to hold them together. 

This frenzied rotation could be explained if there were more to the galaxies than met the eye – if most of their matter were not made of conventional atoms, but of particles that did not interact with light and so were invisible.

Dark matter fitted ideas being floated by physicists studying the universe’s rambunctious early years, before stars and galaxies formed. In this searing environment, a panoply of new particles would have popped up to carry forces and energy.

As the universe expanded and its temperature dropped, these particles would have lost their potency and become an inert, invisible soup. 

Cosseting haloes 

No one has ever detected or fabricated so much as a single particle of dark matter, yet its popularity has grown and grown.

Our current standard model of cosmology has it outweighing normal matter by five to one. Existing in such quantities, dark matter not only explains galactic rotation, but also seems to be just the thing to allow galaxies such as the Milky Way to form. 

Tiny irregularities in the initial density of dark matter caused pockets of the stuff, unimpeded by interactions with anything else, to begin to collapse under their own weight.

This pulled in normal matter, which collapsed down into flat, spinning discs of matter – galaxies.

Simulations of this reproduce the observed form of galaxies like the Milky Way perfectly.

Hot and cold spots we see in the cosmic microwave background, light sent pinging around the cosmos when it was just 380,000 years old, are interpreted as indicating the seeds of this process.

And so we believe that galaxies today are surrounded by a cosseting “halo” of dark matter that generates gravity and keeps everything together.

Those same simulations show how, as dark matter collapses to form a galaxy halo, parts of it fragment, trapping in-falling normal matter and giving rise to a population of dwarf galaxies randomly scattered around the larger parent galaxy. 

So it is a bit of a problem that the Milky Way’s dwarf satellites are by no means randomly scattered.

The huge success of the dark matter model meant most astronomers were content to turn a blind eye to this small embarrassment: the thought was we had simply not yet seen all the Milky Way’s accompanying dwarfs.

But in 2005, Pavel Kroupa, also at the University of Bonn, reanalyzed the satellite galaxy data and confirmed the striking mismatch with dark matter theory.

Pawlowski, Kroupa’s doctoral student, then went further.

He studied the alignment of other objects in the halo of the Milky Way – spherical collections of stars much smaller than dwarf galaxies known as globular clusters, and long wispy trails of stars thought to form when dwarf galaxies break up.

He found them marshaled just like the dwarf galaxies.

To explain it all, Pawlowski channeled Lyndon-Bell’s original suggestion that it could be the debris of an intergalactic collision and looked to see what the fallout of such a collision might be. He investigated whether dwarf galaxies could indeed form from the stuff left behind when two galaxies interacted.

Astronomers see quite a few such galactic dances throughout the universe throwing out huge tails of stars and gas into space.

Pawlowski’s simulations confirmed that the Milky Way’s dwarf galaxies could indeed form in their observed positions following such an encounter (image above). 

But what was it that danced with us?

 There was no obvious candidate until 2013, when Rodrigo Ibata of the Observatory of Strasbourg in France and his colleagues published observations (A Vast Thin Plane of Co-rotating Dwarf Galaxies Orbiting the Andromeda Galaxy) that showed a similar polar structure of dwarf galaxies exists around Andromeda, our nearest galactic neighbor some 2.5 million light years away.

The dwarfs above the plane of Andromeda are moving away from us, while those at the bottom are heading towards us – convincing evidence that the disc is not a chance alignment, but a coherent, rotating structure.

 Andromeda’s satellite disc is also rotating in the same sense as ours, and pointing at the Milky Way, albeit with a slight misalignment of about 35 degrees from our galaxy’s polar structure.

It is all exactly what you would expect if the two galaxies had interacted in the past.


Merging on the sublime: can we model galactic collisions?

Tatiana Plakhova

Except they couldn’t have done…

Even counting their presumed dark matter haloes, Andromeda and the Milky Way simply don’t have enough mass, and thus mutual gravity, to have pulled them into a collision in the time available since the big bang.

So it’s a stalemate. Unless, that is, something is up with gravity. Newton’s and Einstein’s theories assume that gravity is a force whose strength declines with the square of the distance between two massive objects. That indeed seems to be the case on scales up to that of our solar system – the orbit of a body as far out as Pluto conforms to expectations.

But it is an assumption we’ve never been able to test on larger scales.

The heretical idea that gravity’s strength is not the same everywhere was proposed back in the 1980s as an alternative to dark matter. Known as MOND for “modified Newtonian dynamics”, the idea was floated by Mordechai Milgrom, then at Princeton University in New Jersey. 

He found that the rotation of galaxies could be almost perfectly described if, in situations where the gravitational field is comparatively weak, its strength did not continue to decline with the square of distance, but flattens out. In such environments, for example in the outer reaches of galaxies, gravity will be stronger than expected (image far above). 

In 2014, Hongsheng Zhao of the University of St Andrews, UK, working with Kroupa and others, showed that such a subtle change allowed for an interaction between the Milky Way and Andromeda between 7 and 11 billion years ago.

“Simply speaking, MONDian dynamics demands that there was a past interaction between the two,” says Pawlowski.

Superfluid epiphany 

But MOND is not exactly flavor of the month among physicists.

Even though the strength of gravity has never been tested in very weak fields, the idea that a force of nature should change its strength so readily is unpalatable to most. And MOND runs into problems when the scales get extremely large.

In clusters of many galaxies, dark matter is still needed to hold everything together. And those hot and cold spots in the cosmic microwave background are very hard to explain without some form of dark matter assisting the collapse of normal matter into galaxies.

All of this gave Pawlowski pause for thought, wondering whether the MOND idea might itself be modified not just to explain a past collision between the Milky Way and Andromeda, but also to fit all other observations.

“Maybe MOND is telling us something about gravity,” he says. “Or maybe it is telling us something about dark matter.”

Enter Justin Khoury with the self-same question – and perhaps an answer.

A theoretical physicist at the University of Pennsylvania in Philadelphia, Khoury has long been fascinated by the success of MOND in describing cosmic dynamics up to the scale of galaxies – and its failure with anything bigger.

“You need the component that modifies gravity on galaxy scales to go quiet on cosmological scales,” he says. “How do you accommodate that?”

His answer:

with superfluids.

Khoury’s epiphany involves a superfluid state known as a Bose-Einstein condensate, which kicks in among some types of normal matter atoms once they drop below a certain temperature.

In this state, the constituent particles begin to behave as one single, coherent mass that has no viscosity and flows without impediment.

When the temperature rises again, they snap back out into a normal, viscous fluid state.

“The superfluid would replicate dark matter on some scales, and modify gravity on others”

If dark matter particles could enter a Bose-Einstein state, Khoury reasoned, that would be just the thing to replicate MOND on certain scales, and ordinary dark matter on others. 

In the relatively weak gravitational fields of galaxies, dark matter would be slow-moving and have a low effective temperature. It would slip into a Bose-Einstein state whose energy would be spread uniformly across its extent, curving space and creating a MOND-like additional gravitational force.

But in stronger gravitational fields, as found in galaxy clusters, the coherence would break and the matter would behave just like ordinary dark matter, contributing its own minuscule force of gravity particle by particle.


This would also explain why we see no MONDian behavior on the scale of our solar system.

With our sun, we have a very strong local source of gravity, so the condensate would break down on this local level. The same would be true of each of the Milky Way’s stars, which would behave like impurities in the condensate. 

But because our galaxy, like all galaxies, is mainly empty space, the overall galactic condensate would still dominate (An Alternative to Particle Dark Matter). 

Khoury is not the first to suggest dark matter dynamics would naturally mimic those of a Bose-Einstein condensate, but he is the first to suggest it would lead to MOND-like variations in gravity, thus unifying bits of two models previously regarded as implacably opposed.

For this hybrid model to work, his calculations suggest that the dark matter itself is a billion times lighter than current models indicate.

Stark mismatch 

Khoury is currently developing computer models to see how superfluid dark-matter haloes would affect how galaxies merge, and so see if there are any observations he could make to test the idea. 

He is also collaborating with a condensed-matter physicist colleague at the University of Pennsylvania, Tom Lubensky, to see if there is any supercooled atomic fluid known to create exactly the predicted effect.

“If so, then perhaps we can use cold atom gases to simulate galaxies and mergers in the laboratory,” he says.

Some regard talk of superfluid dark matter modifying gravity as an unnecessary and unwelcome complication – a big disruption to explain the relatively small problem of strangely aligned dwarf galaxies.

Ed Shaya of the University of Maryland in College Park, for instance, thinks that the mismatch between simulations and the reality of the dwarf galaxies is down to a lack of computing power, which limits the resolution of simulations.

He believes that there are still solutions invoking ordinary physics and ordinary dark matter.

“It is not yet time to give up on the standard model,” he says.

The distance between simulation and reality is stark for now.

The vast polar structure’s ring shape is about 500,000 light years in diameter, yet no more than 50,000 light years wide. Although some standard galaxy formation simulations can be rigged to produce similar alignments, they never produce rings less than a million light years in width.

For Pawlowski, this mismatch is a big deal.

“There are a number of problems that the standard model has on the scale of galaxies, but this is the biggest.”

None of this will affect our ultimate fate, as we serenely spiral towards the giant firework show at the end of our galaxy.

But will that shock and awe display be a repeat performance? Who knows – and if we have to modify our ideas of gravity and dark matter, we can’t pencil the next date into our diaries with much certainty, either.

The fireworks could be going off a fair bit earlier than expected…

What Is The Correct Passover for 2016

What Is The Correct Passover for 2016


What is the Bible account for the proper way to determine when the Jews were to celebrate the Passover?Exodus 12:2Open in Logos Bible Software (if available) This month shall be unto you the beginning of months: it shall be the first month of the year to you.

“This month” is the Jewish month Nisan which begins at the FIRST new moon following the Spring Equinox. From this Jewish New Year, we can count to the Passover.

Exodus 12:6-11 Open in Logos Bible Software (if available) And ye shall keep it up until the fourteenth day of the same month…(vs. 11)

 it is the LORD’S Passover. (As you know, 14 days after a “New Moon” will always be a Full Moon” as you stated.)

Summary: Passover is 14 days after the first New Moon after the spring equinox.

Note: Passover is NOT necessarily the first full moon of spring. Look at 2016. The Spring Equinox for 2016 is March 20. The first full moon after the spring equinox is March 23, but that is NOT the date for the Passover. From March 20, we need to wait for the FIRST new Moon (which is April 7) for the beginning of Jewish New Year. From April 7, we count 14 days which is April 21 for the correct day for Passover (or April 22 using Jewish reckoning of their day beginning in the evening). This does not happen every year, but for 2016, Passover is during the Second Full Moon of spring.

Second Note: Our Lord was crucified in AD 33. In that year, the new moon was March 19 and Thursday, April 2nd. was Nisan 14, 33AD. See for the astronomical dating.

Czech Republic now officially called the Czechia

Czech Republic now officially called the Czechia

That is the new official name of the country in English.


(Photo: picture alliance / dpa)
A country name will be carefully considered: Is it too bulky, it may no one can say – as in the case of the Czech Republic, which now assumes its colloquial counterpart. Unfortunately for many anglophile Czechs, the likelihood of confusion worry.

The Czech Republic is now officially shortly Czechia. That the representatives of the highest constitutional bodies decided on Thursday night, as a government spokesman said. In English the state’s in the middle of Europe now briefly “Czechia”, in French “la Tchéquie”. This ends a more than 20 years of discussion in Prague politics, during which proposals as “Czech land” were discarded.

The one word comprehensive expression is to be used especially at sporting events and in marketing materials. At the meeting at Prague Castle attended by President Milos Zeman and Prime Minister Bohuslav Sobotka, the chairman of the two chambers of parliament and the foreign, defense and industry ministers participated. The new state name will now be officially registered at the United Nations.

Critics of innovation had referred to the likelihood of confusion of English “Czechia” with “Chechnya”, ie the Russian republic of Chechnya. An opponent of the short form “Cesko” (Bohemia) was the 2011 deceased former president, essayist and playwright Vaclav Havel. “I run shivers down your spine when I see this expression in letters from readers,” he once said in an interview.


As a man who was born in 1977 in Czechoslovakia, then later after velvet revelation in 1989 it was called CSFR(Czech and Slovak Federal Republic) and later in 1993 when czechs and Slovaks decided seperate it became Czech Republic I am seriously worried and embarrassed.
My origin country was for thousands of years Bohemia. Why politicians cannot do right thing and again messing up? I am afraid I do not understand.

This Week’s Torah Portion | April 10 – April 16, 2016 – 2 Nissan – 8 Nissan, 5776

Metzora (מצורע | Leper)
Torah: Leviticus 14:1-15:33
Haftarah: 2 Kings 7:3-20
Gospel: Luke 9:51-10:42


A special portion for Shabbat HaGadol is read this Shabbat!
Shabbat HaGadol (שבת הגדול | The Great Sabbath)
Haftarah: Malachi 3:4-24

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world.  This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets.

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel.  The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

The readings for this week April 10-16, 2016 are called Metsora—“Skin desease/Leprosy.”

NOTE:  Because this is the Sabbath preceding Passover, the usual Haftarah (II Kings 7:3-20) is replaced by Malachi 3:4—4:6 (See Shabbat haGadol below).

TORAH:  Leviticus 14:1—15:33

HAFTARAH (Shabbat haGadol):  Malachi 3:4—4:6

As we wrote last week, after focusing on the importance of Israel’s being ‘set apart’ to God in a special way, of her distinguishing between the holy and unholy, the unclean and clean (Lev. 10:10)—both last week’s and this week’s portions continue in instruction of how this was to be worked out in everyday life.  There needed to be purification and atonement made for a mother when bringing forth children; there must be measures of isolation and testing taken for outbreaks of surface diseases or blights (both on physical bodies and on dwellings), and for contaminating discharges from the body.  And there was a way prescribed for restoration once healing had occurred.

When Yeshua the Messiah (Jesus) came to be born in a stable, his mother Miriam (Mary) submitted to these same instructions for purification (Luke 2:22), and when it was time for the sacrifice, she and Joseph could only afford the humble offering mentioned here (Lev 12:8; Luke 2:24).  Yeshua’s coming was to “undo the works of the devil” manifest in all of these diseases, to bring atonement, redemption healing and cleansing. It is very significant that among his healing miracles, special mention is made of those involving lepers and a woman with an ‘issue of blood’.

PLEASE PRAY:  as those in synagogues this coming weekend hear these words which so graphically picture the presence and result of sin in our midst and man’s need for healing and being pronounced clean, that the Holy Spirit will convict of sin and righteousness and judgment, and draw Jews to seek cleansing through the One who washes white as snow!



Malachi 3:4—4:6

The Sabbath preceding Passover  is called Shabbat HaGadol—the “Great Sabbath”.  It takes its name from Yom Yehovah haGadol v’haNorah—“The Great and dreadful day of the LORD”  found in Malachi 4:5 of the special Haftarah which is read on this occasion.  It is an important time for soberly “taking account” of the Day which is coming “burning like an oven”…but also for taking heart from God’s promise that “to you who fear My name the Sun of Righteousness shall arise with healing in His wings!”

*Malachi 3:16-18.  “Then those who feared the LORD spoke to one another, and the LORD listened and heard; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name.  ‘They shall be Mine,’ says the LORD of Armies, ‘On the day that I make them my jewels.  And I will spare them as a man spares his own son who serves him.’  Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.”  

This passage shows that believers who spend time with other believers in conversation characterized by the Fear of the Lord, and who also spend time meditating on the attributes signified by His name—these will be ones who are granted discernment so as to be spared the deception which will prevail more and more until the Lord’s return (Matt. 24:4, 11, 24; Daniel 8:25).

*Malachi 4:1.  “For behold, the Day is coming, burning like an oven…”

As darkness gathers (John 9:4; Daniel 12:1-3) we must as believers hold to each other, listening, “not forsaking the assembling of ourselves together…as we see the Day approaching (Hebrews 10:24-25).  As the world refuses to wait on God’s command, drawing instead the fire of His wrath, another voice will be calling—“He who has an ear, let him hear what the Spirit says to the congregations . . .” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 13:9). 

Next week at seders around the world, Jews will put a glass of wine out on the porch “for Elijah.” At the end of the seder someone (often a child) will be sent out to see if he “came.”  It is a charming tradition—but one related to a very serious Word from God, who has promised that He will “send Elijah the prophet before the coming of the great and dreadful Day of the LORD”  (Malachi 4:5). Yeshua (Jesus) affirmed that “To be sure, Elijah comes and will restore all things” even though he had already “come” in the form of John the Baptizer, yet gone unrecognized.  However may be the ultimate form of his next coming, the awakened body of Messiah in the land of Israel is in great need of the discernment and power of the gifts and office of prophet which he represented.

PLEASE PRAY:  For the desire for and discernment of these gifts in Israel—and that this time their manifestation not be unrecognized!

“Pursue love, and desire spiritual gifts, but especially that you may prophesy…For the testimony of Yeshua (Jesus) is the spirit of prophecy” (I Cor. 14:1; Rev. 19:10).

Passover and the Week of the Festival of Unleavened Bread begin Friday evening April 22nd.  There will be special readings on Passover day,  April. 23

The next in the regular cycle of Torah readings (Acharei Mot—“After the Death”) will continue on  May 7 in most nations.

The portion, Metzorah (The Leper), is dedicated to the rules concerning leprosy, and what to do when one has been infected with it. A leper who has healed must be examined by the priest, then bring two birds. The priest slaughters one bird and dips the other in clean water.

The end of the portion discusses the impurity of nocturnal ejaculation and the rules concerning a woman in menstruation—anyone who touches her is impure until the evening.


Why are the rules in the portions described in such detail?

The whole Torah is an instruction by which to correct our nature. Man was deliberately created with an egoistic desire; this is why we want everything for our own good, as it is written, “For the inclination of a man’s heart is evil from his youth” (Genesis, 8:21). Creation itself is the evil inclination, the sum of our negative qualities. The inanimate nature, the vegetative, and the animate around us are completely neutral—neither good nor bad. It is managed by the laws of nature that act instinctively on all its elements.

But man has free choice, and therefore uses the ego to others’ harm. Such is the software from which we are built. We constantly examine ourselves in relation to others—if we are worse or better off they are. This is how human nature constantly operates us with the thought, “How can I benefit myself or harm others?” One who does not see it is unaware of this law.

The Torah indicates and explains how to correct ourselves, how to transform us from a form that is the opposite of the form of the Creator, and into a corrected and complete form. This is why we cannot see the upper worlds, the upper force, the eternity and perfection we are in, and which is hidden from us. We can only see a tiny sphere known as “this world.” In this world there is nothing but a set time in which we exist, then leave, just like animals. We incarnate from above, descending from the upper world and back up, unaware of the rest of the stages in our development.

The Torah tells us how we can correct ourselves so we may begin to discover ourselves in our eternal and complete form. The Torah shows us how we should work in order to discover the eternal, perfect world, and exit the sensation of exile we are in, toward a good and enlightened world.

The two portions indicate all the corrections we must do. Tazria and Metzorah detail how one can correct the egoistic, corrupt signs we constantly discover in ourselves.

At that time a person is called a “woman,” though it may well be a man. It depends on whether one is in a state of reception or bestowal. If a person delivers out of oneself an act of bestowal, that person is called a “woman,” who delivers a child. Then a person is told what to do with all that did not come out in this act, called a “newborn.” Thus, those desires that he or she used but which still could not be corrected come out as blood, as various secretions, as it happens in a physical birth. After some time these desires return and become corrected on higher degrees.

Accordingly, after delivering a boy we undergo seven days of Tuma’a (impurity), a circumcision on the eighth, and the thirty-three days of purification. After delivering a girl we undergo sixty-six days of purification. These are special corrections. Once we have corrected these desires through a special act called Korban (sacrifice/offering), we perform an act in order to bestow in which we sacrifice, meaning bring ourselves closer to bestowal upon the Creator, according to the law of equivalence of form in order to become more similar to the Creator. This is how we progress another step in the correction.

Here the corrections are in the tiny revelations of all the forms of the egoistic desire, which appears through leprosy, and through other problems that encounter us in our homes and our animals, namely in all the degrees, meaning desires of still, vegetative, and animate.

The portion, Metzorah, details the corrections performed by the priest. We begin to discern forces in our inner structure that help us from experience—from previous corrections—to correct ourselves in all the qualities that appear as bad.

The portion speaks of a man who brings himself or his wife to the priest. The portion details how to correct the “dresses” over the soul, which are called “garments.” The clothing is called Ohr Hozer (Reflected Light) or Ohr Hassadim (light of mercy), meaning an intention to bestow. Although we are born with egoistic desires, if we “clothe” them with the aim to bestow and want to perform acts of bestowal, we will thus correct our “garments.” The highest degree in this correction is to clean the clothes and show them to the priest for his examination. This is the meaning of the relation between the degrees in the upper system.

In this manner we advance in our corrected desires toward the revelation of the upper world, as it is written, “You will see your world in your life.”[1]

We are constantly developing and discovering the world. We feel more and more included in something eternal and complete. A person lives in this world as an animate body, yet discover the eternal part within, which is called the “soul.” We identify with that part because it is much greater and more powerful than the animate part. That sympathy causes us to feel that our animate part is like a domesticated animal we keep in the yard, and it makes no difference whether it is dead or alive because the self, the human we have raised within, which we have built in similarity with the Creator, is as eternal and complete as Him.

All this is done through work by which we discover all that is still not “clean” in us. We clean ourselves from all the ill thoughts and intentions, which aim for our own benefit and to others’ detriment. With each correction and cleansing we become increasingly similar to the Creator.

The two portions are connected. One speaks of a quality called “woman,” and the other of a leper. What is a woman? What is a leper? And what is the connection between them?

In our perception, “man is a small world.”
[2] Within us is a special force that “paints” an image in the back of our minds, in our awareness and consciousness, that there is a world before us, outside of us. But if our senses suddenly stop working we will not perceive any world. If one of our senses disappeared, such as sight or hearing, part of our perception would disappear as well.

The world is a product of our senses, which depict within us a certain reality. That reality has nothing to do with what is actually happening outside. If we study animals that live near us we will find that they perceive our world very differently. A dog’s world, for example, is full of scents. Dogs perceive the world through their sense of smell. They have no problem discerning things using that sense. Snakes perceive their world through temperature, distinguishing each element with great accuracy. 97% of the perception of our world depends on our vision. Thus, each one has a different picture of reality, but it is still a picture of reality.

When we attain the perception of the actual reality, the sixth sense opens in us. We begin to see the upper force, the upper world alongside this world. The upper world is present here and now. We need not die in order to perceive it. Our death changes nothing in this case. Also, we begin to discover that the world is very different from what we previously imagined. This is why it is written about our world that it is imaginary: “I saw an upside down world.”[3]

We attain the true perception through all those corrections that appear in the portions before us, when we correct our desires into having the intention to bestow more and more. If we use our desires with the aim to receive, we constantly absorb everything our tiny and limited tools of perception depict for us. But when we come out of ourselves into the endless frequencies beyond those of our eyes and ears, whose range is very limited, we enter the sense called “in order to bestow,” the “sense of giving and love.” In that state we find an unbounded reality, as though we have emerged from our skin, as it is written, “After my skin they lifted it” (Job, 19:26). Then the reality we begin to see is not limited to the five physical senses, but is the actual reality, the upper world that the Torah describes.

In that new sense, what is a woman who delivers, and what is a leper?

A woman who delivers is a correction of one of the senses, thus achieving new attainment, new bestowal, in which we discover another new world. Yet, we cannot use these forces for correction in order to bestow, a limitation formed by the contrast in it. We perceive everything through opposites. As creatures, we always see one thing opposite another. When we have only one color, or something without an opposite, or something for which we have no scale by which to measure or compare, we cannot see or feel it. If there is no black and white situation, we cannot see black, white, or yellow.

The revelation of our correction is always under limitations. The boundary gives us a sense of orientation, that we are in something, gripping something. Otherwise we have no idea what is permitted and what is forbidden. In that state everything is completely amorphous and our sensations disappear.

The woman is the one who gives birth. The Creator could have created a man who can give birth; why did He create only women with the ability to give birth?

A woman is called the “will to receive.” The man is called the “intention to bestow.” Therefore, the man assists with the birth; it cannot happen without him. The man gives only a drop, from which the woman raises the newborn. The man begets only the will to receive through the correction he performs on himself. These corrections are called “nine months of labor.”

In Baal HaSulam’s book, The Study of the Ten Sephirot, as in the whole of the wisdom of Kabbalah, we learn about this form, in which we grow and put ourselves by ourselves into a complicated situation, the upper womb—a situation in which we can grow. We are assisting our growth inside the womb. It is great work that we do in order to adapt ourselves to the degree of the Creator until we are similar to Him, and then we are born. However, each of us has a personal reality, the stage of adulthood, opposite the stage of Katnut (infancy). The rest of the stages continue until we achieve the complete level.

So a woman symbolizes the will to receive and a man symbolizes the desire to bestow?


Are matters arranged from above in a way that the will to receive is the only one that can deliver, while the man, who is bestowal, cannot?

The man provides the future form of bestowal. Were it not for the force of bestowal, the woman would not be able to deliver. If there is no expansion to the will to receive itself through the force of bestowal, it will not be able to give birth to anything.

The portion, Metzorah, deals with skin infections. Why specifically the skin, there are many other afflictions?

The skin is our place of scrutiny. Our desires consist of five degrees: Mocha (marrow), Atzamot (bones), Gidin (tendons), Bassar (flesh), and Or (skin). The Or desire contains seven layers; it is the final, crudest desire. This is why it is where we scrutinize our egoistic intentions, our ability to correct, and how.

We correct a part of the skin by writing a book of Torah on leather. There is a parchment of leather that we cut in the middle, and write the letters of the book of Torah on the outer part. We separate the part that cannot be corrected. This part will be corrected only at the end of correction, when there are no limitations and no letters. The actual revelation of the Creator is on the last, most egoistic degree that can be corrected.

Does leprosy symbolize inappropriate use of this concept?

Leprosy symbolizes the revelation of the boundary, the place of recognition of evil that a person corrects through the force within—the great force of bestowal called “priest.”

The Torah is dealing with a disease that is still today incurable.

All skin diseases are hard to cure. We suffer from them our whole life. It happens because the skin is the last degree of the body, so it is very difficult for us to influence it. We treat it as the ending of the body, an outer cover of our internal organs, but the skin is just like the heart, lungs, and kidneys. It is an organ in and of itself, which we have yet to comprehend.

When we weigh the skin we find it is the heaviest organ in the body. Also, we cannot live without it.

True. We can see it with the problems that people who suffered serious burns have. It is an offshoot of spirituality, where the corrections on this degree are the hardest. It is Malchut at its conclusion.

Is the skin “curable” or is it a chronic disease?

Only at the end of correction, when we have corrected everything, will we be able to correct the skin, as well. Then the light will shine in Aleph through the whole structure known as Adam, as well as inside the skin, in the letter Ayin.

From The Zohar: Two Live Birds

“He took for the purification two live, pure birds, and a cedar tree, and scarlet, and hyssop.” One who engages in the work of one’s master and engages in the Torah, the Creator is over him and the Shechina (Divinity) connects with him. When one comes to be defiled, the Shechina departs from him, the Creator departs from him, and all the side of Kedusha (holiness) of his master departs from him. Then the spirit of Tuma’a (impurity) and the whole side of Tuma’a are on him. If he comes to be purified; he is aided. Once he has purified and repented, what has departed him returns to him, and the Creator and His Shechina are on him.

Zohar for All, Metzorah (The Leper), item 18

This concerns a person who has come to be purified. The person brings two different birds, as well as part of a tree, through certain people. This is how we correct through our own forces, the desires that appear on the road to correction. Such people must discover the desires that require correction and correct them.

[1] Babylonian Talmud, Masechet Berachot, 17a.
[2] Midrash Tanchuma, Pekudei, item 3.
[3] Babylonian Talmud, Masechet Nezikin, Baba Batra, 10b; Babylonian Talmud, Masechet Pesachim, 50a.