Choose The Light

Is the study of the oral Torah not the study of Mishnah, Talmud, Midrash, Poskim? How then is it transmitted in one's heart?

The writing down of the oral Torah did not change its non-textual nature. We study the words of the Prophets and the Sages in order to try and reach their spiritual level, and possibly even higher. Our hope, and our goal, and our expectation, is to receive Chochma in our hearts, to be recipients of the Divine Light, to merit Gilui Panim. For this purpose we exist.

However, this wonderful thing has a widespread dark side. A curse came forth from writing down the oral Torah. The texts became deified, words became infallible in the eyes of the worshippers. Faking humility, Gasei Ruach submit, and try to impose on Yisrael, that our lowly generation cannot grasp, cannot fathom, the holy ancient words. We can only obey, follow, submit. Living in darkness, they claim there is no light.

Flee from the Darkness. Choose the Light!

- תם הבלוג -

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קיח

Emet Achshav

The Torah (Shemot 31:6) says:

ובלב כל חכם לב נתתי חכמה
I have given wisdom to every wise-hearted person

This appears in the context of the wisdom needed for building the Mishkan. However, the Ramchal (Tikkun 18) comments that this refers to the oral Torah:

דמאן דשכינתא שריא בלבה אוריתא אתגליאת לה. בגין כך תורה שבכתב אתיהיבת למכתב. אבל תורב שבעל פה בלבא אתמסרת ואתגלאה על ידה תורה שבכתב

Who [merits that] the Shechina dwells in his heart, the Torah is revealed to him. Because of this, the written Torah had to be written, but the oral Torah is transmitted in the heart, and through it the written Torah is revealed.

What is really to be revealed, is the Truth. The Torah was placed before Bnei Yisrael, and thus before the whole world, to corroborate the words of the wise-hearted and to falsify the words of who falsely claim wisdom, and thereby to establish the Truth on Earth. Be prepared for the surprise.

קיז

Four Cycles of Trouble and Victory

History follows a pattern.

Hitler started his war by invading Poland in year Samech of Machzor HaGadol. Some six years before was the economic crash of 1933. Some ten years before was the financial crash of 1929. Some six years after Samech was the demise of Hitler. Some ten years after Samech, the state of Israel emerged victoriously.

The six-day war was in year Samech of the next cycle. Some six years before this Samech, Kennedy became president and gave the world hope. Some ten years before Samech was the Suez war. Some six years after Samech was the Yom Kippur war. Some ten years after Samech, Anwar Sadat brought hope to Yerushalayim.

Nachson Waxman was kidnapped and killed in year Samech of the next cycle. Terror surged. Twenty two people were slaughtered in Tel Aviv's bus 5, and nineteen young people were slaughtered at Beit Lid. Some six years before, the Berlin wall had fallen. Some ten years before, Meir Kahane stood before the Knesset. Some six years after this Samech, the Intifada started and the Twin Towers fell. Some ten years after this Samech was the fall of Gush Katif.

Ten years before the next Samech, there is trouble. Six years before the next Samech, there is trouble. At Samech, there is victory, after trouble. Six years later, there might be trouble. Ten years after the next Samech is 42 years after 5751, the end of the "last" generation. There might be yet a surge of trouble, but the victory is assured.

קטז

Maharsha

R' Ari Goldwag wrote a translation of a commentary of Maharsha on Sanhedrin 12, which sits well with my posts 57 t-h-r-u 62. For completeness, here are the Hebrew sources of both the Sugya in Sanhedrin, and the Maharsha's elaboration.

Sanhedrin 12:

תנו רבנן: אין מעברין את השנה לפני ראש השנה, ואם עיברוה - אינה מעוברת, אבל מפני הדחק מעברין אותה אחר ראש השנה מיד, ואף על פי כן אין מעברין אלא אדר. איני? והא שלחו ליה לרבא: זוג בא מרקת, ותפשו נשר, ובידם דברים הנעשה בלוז, ומאי ניהו - תכלת, בזכות הרחמים ובזכותם יצאו בשלום. ועמוסי יריכי נחשון בקשו לקבוע נציב אחד, ולא הניחן אדומי הלז, אבל בעלי אסופות נאספו, וקבעו לו נציב אחד בירח שמת בו אהרן הכהן! - חשובי מחשבי, גלויי - לא מגלו. מאי משמע דהאי נציב לישנא דירחא הוא - דכתיב ולשלמה שנים עשר נצבים על כל ישראל וכלכלו את המלך ואת (אנשיו) חדש בשנה. והכתיב: ונציב אחד [אשר] בארץ! רב יהודה ורב נחמן, חד אמר: אחד ממונה על כולם, וחד אמר: כנגד חדש העיבור

Maharsha:

זוג בא מרקת, ותפשו נשר וכו'. הקושיות מה הענין שכתבו ושלחו כל זה ברמז ומה ענין שנזכרו שהיה בידם תכלת הבא מלוז ומה לשון בזכות הרחמים ומה ענין שלא הניחו מלכות וכו' ולמה זכרו שהיה באב? ואם לומר שמעבירין קודם ראש השנה לא הוה ליה לומר רק שקבעו לו נציב אחד קודם ראש השנה. הוא מבואר כי נשיאי ישמעאל היו י"ב כמו שנזכר בסוף פרשת היי שרה אבל למעלה עליהם נשיאי ישראל כי נישיאי ישמעאל אין להם יחוס אב מאברהם רק יחוס שפחה מאמם הגר וז"ש בהם שנים עשר נשיאים לאמותם דר"ל מצד אם אבל נשיאי ישראל יש להם יחוס אב למשפחותם לבית אבותם ועל כן על פי היחוס אב שממנו נמשך הבכורה נעשה מהם י"ג נשיאים על ידי הבכורה שיש ליוסף שנחלק לשני שבטים ונשיאים וזהו סוד עיבור שישראל מחשבים י"ב חדשי לבנה נגד י"ב שבטים ועוד חדש עיבור נגד שבטו של יוסף שנחלק לשני שבטים והם ב' אדרים שמזלו דגים כברכתו של יוסף ידגו לרוב יגו'. ולזה אמרו שאין זרעו של עשו נמסר רק ביד זרעו של יוסף שנאמר והיה בית עשו וגו' והוא לפי שבקניית הבכורה ונטילת הברכה נתן ליעקב להיות מושל באחיו עשו וכל זה נתן יעקב ליוסף שנאמר ואני נתתי לך שכם אחד כמפורש בפ' י"נ. ולזה אף שישמעאל שיש לו י"ב נשיאים לאמותם ובמלחמותם לפעמים מנצחים את עשו אבל לא יעשו לו כלה עד לעתיד שיגדל זרעו של יוסף ומשיחו וע"י ינצחו את עשו שישראל יהיו במעלה ביותר מישמעאל שיהיו י"ג נשיאים ע"י יוסף שנחלק לב' וזה סוד העיבור כמ"ש שיהיה שנת ישראל י"ג חדשים והוא גדול יותר משנת עשו י"ב חדשים לחמה ועל פי דברים אלה אמר זוג הבא וכו' כי ישראל נמשלו לזוג יונים שאין נזקקין רק לבת זוגן וע"ש השני מלכיות שמולכות שהם אדום וישמעאל אמר ודימה מלכות ישמעאל לנשר ע"ש רוב תוקף מלכותו ולפי שהוא טמא מצד אמו דמוהו לנשר שהוא עוף הדורס וטמא וכן דימהו בפרק החובל לעוף טמא ואמר שבא מרקת שהיא טבריא שנקראת רקת ע"ש ריקנים שבה ושם היה סוד העיבור הזה ואמר שתפשו נשר דהיינו ישמעאל שתחת ידו רוב קיבוץ נפוצות ישראל ואמר בידם דברים הנעשה בלוז כו' שאין שם מיתה כדאמרינן בסוטה. ודימה לו סוד העיבור שהוא רמז על דבר עתידי ונצחי לכלות את זרעו של עשו וכחו שמאל וז"ש מאי ניהו תכלת שהוא הסוד תכלת דומה לים כו' עד דומה לכסא הכבוד דהיינו שאז יהיה הכסא שלם וז"ש בזכות הרחמים דהיינו שיהיה שם הרחמים שלם שאין השם והכסא שלם כו' ובזכות זה יצאו בשלום מתחת יד ישמעאל ועמוסי יריכי נחשון כו' הוא פי' סוד העיבור דעמוסי יריכי נחשון אשר ממנו הנשיאים והמלכים ומלך המשיח בקשו לקבעו נציב הוא חודש עיבור הרומז לזרעו של יוסף שנחלק לב' שבטים כמו ב' אדרים שמזלו דגים בלשון רבים ואמר בידו יפול עשו וכחו. וע"כ לא הניחו אדומי הלז שהוא מלכות רומי וכחו שמאל אבל בעלי אסופות נאספו במלכות ישמעאל לקבוע נציב א' והוצרכו לעשות זה בסתר ובסוד שלא ירגישו אדומי וכחו שמאל בזה וע"כ עשו אותו בירח שמת אהרון ושלא יבין אדומי שעל חודש העיבור נאספו כי בחדש הזה אמר בו היה החורבן ביהמ"ק על ידי עשו וכחו ועל יסוד זה אמרו לעיל בסוד העיבור דגוזליא רכיכין ואימריא ערקין ואביב לא מטא כו' ר"ל דגוזליא שהוא כ"י דמשילין ליונה, רכיכין ואין להם כח, גם אימריא ערקין שנמשלו לשה פזורה, ישראל ערקין ואין להם כח בגלות וזימנא דאביב שהוא זמן אביו וצמיחת הגאולה עדיין לא מטא וע"כ שריפת כו' ואוסיפת על שתא דא יומין תליתין שהוא סוד העיבור נגד זרעו של יוסף שיכלה זרעו של עשו ע"י ואז יהיה הכסא והשם שלם בב"י א"ס

קטו

Geometry of Torah

The Torah has a little over 300000 letters, 3*100*1000, a product of three preferred numbers. The 3*100*1000 letters of Torah are needed to encode the secrets of Atik Yamim. A Mashal is found in geometry.

The preferred number 3 hints at the three dimensions of physical space. There are infinitely many directions in three-dimensional space, but any one of them is a combination of only three independent basic directions. That is so if positive and negative numbers are used to express the combination. If only positive numbers are used, there are six basic directions, three pairs of opposites - Up, Down, North, South, East, West - and every spatial direction is a positive combination of up to three of these six.

The space of secrets of Torah has 300000 dimensions. Every Neshama is a combination of up to 300000 independent spiritual directions and their opposites, which are represented by the 600000 Jews counted at Har Sinai. Only together they can encompass the many dimensions of Torah.

Earlier, we saw the number 3*100*1000 as the time-dilation factor of Atik Yamim. Other dilatation factors, 10*3, 10/3, are different combinations of the same three preferred numbers, 10*3 = 1000*3/100, 10/3=1000/(3*100). One might wonder what could be the relationship between time dilatation and the spiritual "state space." A hint might be found in recent speculative developments in physics.

קיד

Archeological News

There is interesting archeological news:

"This is the first time that a structure from that time has been found that may correlate with written descriptions of Solomon's building in Jerusalem," she added. "The Bible tells us that Solomon built -- with the assistance of the Phoenicians, who were outstanding builders -- the Temple and his new palace and surrounded them with a city wall, most probably connected to the more ancient wall of the City of David." Mazar specifically cites the third chapter of the First Books of Kings where it refers to "until he (Solomon) had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about."

......

Pottery shards discovered within the fill of the lowest floor of the royal building near the gatehouse also testify to the dating of the complex to the 10th century B.C.E. Found on the floor were remnants of large storage jars, 1.15 meters in height, that survived destruction by fire and that were found in rooms that apparently served as storage areas on the ground floor of the building. On one of the jars there is a partial inscription in ancient Hebrew indicating it belonged to a high-level government official.

"The jars that were found are the largest ever found in Jerusalem," said Mazar, adding that "the inscription that was found on one of them shows that it belonged to a government official, apparently the person responsible for overseeing the provision of baked goods to the royal court."

In addition to the pottery shards, cult figurines were also found in the area, as were seal impressions on jar handles with the word "to the king," testifying to their usage within the monarchy. Also found were seal impressions (bullae) with Hebrew names, also indicating the royal nature of the structure.

Mazar cites from Sepher Melachim:

ויתחתן שלמה את פרעה מלך מצרים ויקח את בת פרעה ויביאה אל עיר דוד עד כלתו לבנות את ביתו ואת בית ה' ואת חומת ירושלם סביב

Is she saying that the royal structure that was found is the house of Shlomo mentioned here? She must know that the Temple was right next to it. Not far away on the mountain top. Within the city walls, not on the other side of the enclosing wall.

בחצרות בית ה' בתוככי ירושלם הללו יה

On a different note, the Torah portion of this week starts with a very interesting verse.

קיג

מדרש הקץ

קיב

Fighting Atik Yamim

When the Galut was still in full force, who would have believed that six million Jews could come to live in Eretz Yisrael and that Eretz Yisrael from the Sea to the Jordan river could become ruled by a Jewish State? Who would have believed that many Jews would see this but would yet religiously refuse to acknowledge the Hand of HaShem?

What is so hard to accept? Moshiach is not coming with the clouds of heaven.

The clouds of heaven appear in Daniel 7:13,14, which parallels Daniel 7:22 and describes the coming of Moshiach:

חזה הוית בחזוי ליליא וארו עם ענני שמיא כבר אנש אתה הוה ועד עתיק יומיא מטה וקדמוהי הקרבוהי. ולה יהיב שלטן ויקר ומלכו וכל עממיא אמיא ולשניא לה יפלחון שלטנה שלטן עלם די לא יעדה ומלכותה די לא תתחבל

I saw in the visions of the night, and behold with the clouds of heaven, one like a man was coming, and he came up to Atik Yamim and was brought before Him. And He gave him dominion and glory and a kingdom, and all peoples, nations, and tongues shall serve him; his dominion is an eternal dominion, which will not be removed, and his kingdom is one which will not be destroyed.

Chazal comment (Sanhedrin 98a):

אמר רבי אלכסנדרי: רבי יהושע בן לוי רמי, כתיב בעתה, וכתיב, אחישנה! זכו - אחישנה, לא זכו - בעתה. אמר רבי אלכסנדרי: רבי יהושע בן לוי רמי, וארו עם ענני שמיא כבר אנש אתה, וכתיב עני ורכב על חמור! - זכו - עם ענני שמיא, לא זכו - עני ורוכב על חמור

Rabbi Alexandri said: Rabbi Yehoshua ben Levi derived: It is written (Yeshaya 60:22) “in its time” (B’Ita), and it is written “I will hasten it” (Achishena). If Israel will merit, Achishena. If they will not merit, B’Ita. Rabbi Alexandri said: Rabbi Yehoshua ben Levi derived: It is written (Daniel 7:13) “and behold with the clouds of heaven, one like a man was coming” and it is written (Zecharya 9:9) “humble and riding on a donkey”. If Israel will merit, with the clouds of heaven. If Israel will not merit, humble and riding on a donkey.

Moshiach is coming, but he is riding on a donkey. Those who cannot accept that, pious as their opposition may seem, are fighting the Ancient of Days, Atik Yamim.

קיא

תיקוני דיקנא

There are two final Tikkunim to the 13 Tikkunim of Zeir Anpin.

The first final Tikkun is at the third Aleph-Sofit, at טצ"ץ אאאצצץ"ץ. This is when the count of Arich Anpin reaches seven. This is in agreement with the penultimate Tikkun of the Ramchal's Tikkunim Chadashim, regarding י"ג תיקוני דיקנא דז''א.

At a deeper level, the 13 Tikkunim culminate at the third Samech, which is after seven Tikkunim of Atik Yamim.

קי

Three Falls

Din becomes Chesed when the Sitra Achra falls. The Sitra Achra fell after the second world-war and with the rise of the State of Israel. Because of our sins, the Sitra Achra recovered and stole תצ"ט of the left and onwards. After the next fall, ז"ך of the left will bring Chesed, but right after that, disaster may yet strike. Some will revolt against Moshiach, and the Sitra Achra will attempt to steal Din after seven years. The attempt may fail in the merit of Yisrael, and that will be the end of Ruach HaTum'ah. Should Yisrael's merit not suffice to foil the attempt, this would prevent the third Tikkun of Atik Yamim, which cannot be. The cost will be great, and there will be yet another war, which will cause the end of the powers of Tum'ah.

שאלו תלמידיו את רבי יוסי בן קיסמא: אימתי בן דוד בא? - אמר: מתיירא אני שמא תבקשו ממני אות. אמרו לו: אין אנו מבקשין ממך אות. - אמר להם: לכשיפול השער הזה ויבנה, ויפול, ויבנה, ויפול, ואין מספיקין לבנותו עד שבן דוד בא

(Talmud Bavli, Sanhedrin 98a)

קט

ודינא יהב לקדישי עליונין

We saw that ז"ך of the left is a time of Chesed. Are the Tikkunim of Gevura not times of Din?

The answer is that the Din associated to the left is the strenghtening of the Tum'ah of the left. The demise of the latter turns the Tikkun of Gevura into Chesed for Yisrael.

Accordingly, we saw that at ז"ך of the left is the beginning of the covert Hanhaga of Atik Yamim. The above, then, explains how the counts of the left and right add up to form the count of Atik Yamim.

Sepher Daniel 7:22 seems to be in agreement:

עד די אתה עתיק יומיא ודינא יהב לקדישי עליונין וזמנא מטה ומלכותא החסנו קדישין

"Until Atik Yamim came, and Din was given to the holy ones of the most High; and the time came, and the holy ones possessed the kingdom."

קח

Humble Authority

מצאתי גם לנכון להדפיסם מאחר שאיני בזה אלא כמברר ההלכה שכל תלמיד חכם ומורה הוראה יעיין בהדברים ויבחון בעצמו אם להורות כן וכאשר יראה שאני לא סמכתי כסומא בארובה אף על חבורי רבותינו אלא בדקתי בכל כחי להבין שהם נכונים כאשר צוה רבי עקיבה איגר שם וכן אני מבקש לכל מעיין בספרי שיבדוק אחרי דברי

Moshe Feinstein
(Hakdamah Igrot Moshe)

קז

The Time to Provoke

The implication of Kriat Yam Suf is that the Tum'ah of the right, the utterly defeated Mitzrayim, can no longer rule over Kedusha. It can only do so in collaboration with the Tum'ah of the left, which does have the power to rule over Kedusha. In short, regarding Tum'ah, the right became included in the left.

Note that Moshe Rabbeinu utterly provoked Mitzrayim, but avoided all conflict with Edom. Whereas he rejected all compromises offered by Par'oh, about Edom it says in Devarim 2:5:

אל תתגרו בם כי לא אתן לכם מארצם עד מדרך כף רגל

Do not provoke them, for I shall not give you of their land even a step of a foot.

Edom has power that Mitzrayim lacks. In confrontations between Yisrael and Edom, Yisrael may not provoke. This sets the stage for the seemingly unending Galut Edom, in which context also Yishmael ruled 1300 years, over Eretz Yisrael. Until when will Galut Edom last? The above Pasuk answers עד מדר"ך, until 744. Accordingly, at מדר"ך years into the sixth millennium (5745), four 64-year "days" before the millenium's end, six 64-year "days" (384 years) before year 6129. Rabbi Meir Kahane called upon the Knesset to provoke the nations of the world and to declare the end of the exile.

Perhaps it can be said that, even though the Holocaust forced the issue, the creation of the State of Israel was a provocation that was 37 years before the proper time, and a compensating 37 years after מדר"ך will now have to pass before Yisrael can provoke Edom and prevail.

Without support of the Tum'ah of the left, the Tum'ah of the right will then also lose its control over Kedusha. Know, however, that Yishmael will not give up without a fight.

קו

The Emperor Has No Clothes

Gatekeepers of the entrance gate to Judaism exposed

1. Menuval Leib Tropper, champion of universal standards for Giur, was caught doing things the description of which does not fit this blog.
2. Menuval Tropper was the one who successfully pushed for the delegitimization of the Rabbinical Council of America (RCA), and achieved that conversions done by RCA rabbis are now no longer automatically recognized in Israel.
3. The delegitimization of the RCA happened right after the RCA took the brave step to oust Menuval Mordecai Tendler, after the RCA had established that Menuval Tendler, a long-time Av Beit Din L'Giur, had been doing things the description of which does not fit this blog. The RCA was brave because Menuval Tendler is a grandson of Reb Moshe Feinstein and the main editor of the Iggros Moshe. May the memory of Reb Moshe yet be blessed.
4. Menuval Tropper has great influence on the great rabbis in Israel. A major channel for that influence is rabbi Nachum Eisenstein, head of "Va'ad HaRabbanim HaOlami L'Inyanei Giur."
5. At the time of the Tendler affair, after the truth had become clear to all, it was rabbi Nachum Eisenstein who defiantly invited Menuval Tendler to give a shiur Torah in his Shul in Maalot Dafna.
6. The Psilah of Rav Druckman by the Beit Din headed by Rav Sherman, and the blatantly immoral consequences thereof, occurred after pressure of Menuval Tropper and Rabbi Eisenstein. The delegitimization of Rav Druckman mirrors the delegitimization of the RCA.
7. The ban of the books of Rav Slifkin occurred after Menuval Tropper exerted pressure on the great rabbis of Israel.
8. Rabbi Nachum Eisenstein maintains that someone who does not reject the scientific consensus about the age of the Universe cannot be a Dayan who oversees conversion.
9. Presumably, therefore, Rabbi Eisenstein maintains that someone who accepts the scientific consensus cannot be a Ger Tzedek. Menuval Tropper teaches that someone who does not believe in "Emunas Chachamim" cannot convert.
10. At this time, the rabbis who appoint Dayanim in Israel did not openly relate to the Tropper scandal. We did not hear from who gave Semicha to the Menuval, and not from who supported his work.
11. A couple of days before the scandal broke, a group of rabbis, including Rav Elyashiv and Rav Shteinman, issued a ban against orthodox internet sites. If this was not an attempt to cover up the scandal, it is a case of Mar'it Ayin.

Whether by their support for the Menuval, or by their attempt to cover up, or by their silence, the rabbis stand exposed. It should have been clear before, from the disastrous consequences of left-wing government policies, such as the Oslo agreements and the "Disengagement," which were carried out only by virtue of the support of leading rabbis, or from the rabbis' legal activism in the realm of science: The Emperor has no clothes. The rabbis who seek to rule lack wisdom, knowledge, and morals.

קה

Par'oh and Rabbis

Why did Moshe need to be raised by Par'oh? From birth, Moshe was "Tov", Moshiach ben Yosef. To become Moshiach, Moshe had to obtain the "Meshichut" that Par'oh possessed. Par'oh, who did not know Yosef, felt the threat and fought a spiritual and physical war to protect his power. Through this very policy, Par'oh ended up raising Moshiach on his knees.

After Rav Meir Kahane was banned and Reb Moshe Feinstein had died, Am Yisrael fell into the hands of rabbis who do not know Yosef, and whose power is not rooted in holiness. They wield their power through institutions of the State of Israel. They rule in virtue of their control over flows of money. They have come to the realization that the future is not theirs, and now fight a spiritual and physical war to prevent or delay the loss of "Meshichut." In a de-facto pact with the post-zionists, they fight the settlers of the Land of Israel. They try to use the power currently still granted to them by Medinat Yisrael to consolidate and extend their control over Am Yisrael. They seek to establish that only they are real rabbis, and that the Zionist rabbis are no match.

The first battle ground was the Pesika regarding the Land of Israel. That approach backfired, as all attempts to create a "peace" settlement have ended in disaster. And so, the main battle ground has shifted to Giur. Without a grain of respect for truth and ethics, they started to claim total control over the entrance gate to Judaism. Whatever approach they choose, it will be as self-defeating as was the policy of Par'oh.

קד

The Fate of Moshiach ben Yosef

Right after his birth, Moshe Rabbeinu is called "Tov" (Shemot 2:2). This is a reference to Moshiach ben Yosef. Moshe's life is subsequently endangered, when his mother leaves him at the river bank (Shemot 2:3): ותשם בסוף על שפת היאור. I think that this phrase has a double reference to the fate of Moshiach ben Yosef in the end of days.

Firstly, ותש"ם בסוף refers to 746 years into the last, sixth, millenium. This was after the Knesset, with silent consent of almost all sectors of Yisrael, delegitimized Rav Meir Kahane. The process of Geula was endangered, and Kahane was killed a short time after 750 years into the sixth millenium, fulfilling the words of the holy Ramchal in Tikkun 8 of Tikkunim Chadashim:

ומשיח בן יוסף נמי ביומא שתיתאה בתר פלגו דיומא אתחזיאת לה מותא לאתקנא תקונא שלים. ומתמן ולהלאה יתחברון תרין אילנין כחדא למהוי בשלימו חד

And also Moshiach ben Yosef is destined to die on the sixth day after Chatzot HaYom, to achieve a perfect Tikkun. From then on, the two trees (Moshiach ben Yosef and Moshiach ben David) are combined into one, to be one in wholeness.

If a day is a thousand years, the time until Chatzot HaYom is 750 years.

Secondly, בסוף על שפ"ת היאור refers to the time of the last Yeor, the 13th after a thousand Yeorin, at the bank between 506.5 of the right and 506.5 of the left, 780 years into the sixth millenium. Like Moshe, Yisrael will enter danger and survive it by miracle.

(Thanks to Gedaliah)

קג

Emunat Chachamim

The Tropper scandal shows us unambiguously that in our time the "Gedolim" do not merit Siatta DiShamaya, heavenly assistance. This was long clear to the diligent observer, but now all seekers of truth must acknowledge. Many fear the break-down of what they call "Emunat Chachamim." I hope for the same, and trust that the break-down process is well on its way. Siatta DiShamaya is the basis for Emunat Chachamim. Without the former, the latter rightly falls. I fervently hope for the imminent demise of the current system, because it has become a parody of the system that must be.

Siatta DiShamaya must be earned. Only if we follow Torah as good as we can, heavenly assistance will be ours. At present, we do not follow Torah as good as we can. Torah is to be carried by sixty myriads of independent truthful thinkers, who humbly submit to a Sanhedrin that strives for Truth, has open discussions, gives Din v'Cheshbon, and decides by majority.

קב

האלף

We saw that האלף לך שלמה (Shir HaShirim 8:12) refers to the extra one thousand years that make the period of Bayit Rishon until Bayit Sheni into 480*10/3 years. This is the period in which Malchut rose upwards towards Zeir Anpin but could not raise the physical world. Alternatively, האלף לך שלמה refers to the spiritual level reached by Shlomo, האלף of Chochma. The word שלמה is a permutation of למשה. This reflects that Shlomo's level was similar to the level of Moshe, who attained האלף of Bina. Had Shlomo reached האלף of Keter, the physical world would have reached permanent wholeness. Moshiach will attain this level.

קא

שבוע שבן דוד בא בו

תנו רבנן: שבוע שבן דוד בא בו, שנה ראשונה מתקיים מקרא זה והמטרתי על עיר אחת ועל עיר אחת לא אמטיר

וגם אנכי מנעתי מכם את הגשם בעוד שלשה חדשים לקציר והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וחלקה אשר לא תמטיר עליה תיבש: ונעו שתים שלש ערים אל עיר אחת לשתות מים ולא ישבעו ולא שבתם עדי נאם יהוה

שניה חיצי רעב משתלחים

הכיתי אתכם בשדפון ובירקון הרבות גנותיכם וכרמיכם ותאניכם וזיתיכם יאכל הגזם ולא שבתם עדי נאם יהוה

שלישית רעב גדול, ומתים אנשים ונשים וטף חסידים ואנשי מעשה, ותורה משתכחת מלומדיה

הכיתי אתכם בשדפון ובירקון הרבות גנותיכם וכרמיכם ותאניכם וזיתיכם יאכל הגזם ולא שבתם עדי נאם יהוה

ברביעית - שובע ואינו שובע

שלחתי בכם דבר בדרך מצרים הרגתי בחרב בחוריכם עם שבי סוסיכם ואעלה באש מחניכם ובאפכם ולא שבתם עדי נאם יהוה

בחמישית - שובע גדול, ואוכלין ושותין ושמחין, ותורה חוזרת ללומדיה

הפכתי בכם כמהפכת אלהים את סדם ואת עמרה ותהיו כאוד מצל משרפה ולא שבתם עדי נאם יהוה

בששית – קולות

לכן כה אעשה לך ישראל עקב כי זאת אעשה לך הכון לקראת אלהיך ישראל: כי הנה יוצר הרים וברא רוח ומגיד לאדם מה שחו עשה שחר עיפה ודרך על במתי ארץ יהוה אלהי צבאות שמו: שמעו את הדבר הזה אשר אנכי נשא עליכם קינה בית ישראל

בשביעית – מלחמות

נפלה לא תוסיף קום בתולת ישראל נטשה על אדמתה אין מקימה: כי כה אמר אדני יהוה העיר היצאת אלף תשאיר מאה והיוצאת מאה תשאיר עשרה לבית ישראל: כי כה אמר יהוה לבית ישראל דרשוני וחיו

כל הגוים נקבצו יחדו ויאספו לאמים מי בהם יגיד זאת וראשנות ישמיענו יתנו עדיהם ויצדקו וישמעו ויאמרו אמת

במוצאי שביעית - בן דוד בא

אתם עדי נאם יהוה ועבדי אשר בחרתי למען תדעו ותאמינו לי ותבינו כי אני הוא לפני לא נוצר אל ואחרי לא יהיה: אנכי אנכי יהוה ואין מבלעדי מושיע: אנכי הגדתי והושעתי והשמעתי ואין בכם זר ואתם עדי נאם יהוה ואני אל

והפכתי כסא ממלכות והשמדתי חזק ממלכות הגוים והפכתי מרכבה ורכביה וירדו סוסים ורכביהם איש בחרב אחיו: יום ההוא נאם יהוה צבאות אקחך זרבבל בן שאלתיאל עבדי נאם יהוה ושמתיך כחותם כי בך בחרתי נאם יהוה צבאות
לא בחיל ולא בכוח כי אם ברוחי אמר יהוה צבאות: מי אתה הר הגדול לפני זרבבל למישר והוציא את האבן הראשה תשאות חן חן לה

ק

This is Good

The Sages teach that Torah is the blueprint of reality. The reference is to the secrets of Torah. Do not conclude that the codifications of Halacha encompass everything. Obviously, neither ethics nor truth can be completely codified.

The mistake is no small matter. It is Gasut Ruach cloaked in holiness. Who thinks that ethics can be completely codified might well become a Naval Birshut HaTorah, one who justifies evil in the name of Torah. One who thinks that truth can be codified in a halachic fashion, will come to denounce Truth in the name of Torah.

See, there are those who maintain that if there are no two kosher witnesses regarding an event, then that event did not happen. In their eyes, there is no objective reality. Halacha determines all. And so they tell themselves and others that their sexual encounters did not happen. Women are not kosher witnesses. The evidence does not count.

And see, there are those who maintain that one can disregard all physical evidence regarding the age of the Universe and the evolution of life, and issue a Psak that the world is less than 6000 years old and evolution did not occur.

And see, there are those who managed to establish halachic justification for acts carried out by Israeli governments that are abominations according to utterly basic ethics, such as the forceful expulsion of thousands of Jews from their houses in Eretz Yisrael, and the destruction of their life's work.

Do not be deceived by the prevalence of this Gasut Ruach among the "great" rabbis. They are not what they claim to be. Intellectual and moral corruption has become the rule. B'Chasdei HaShem, a vessel arose that exposes them: the Internet. Do not be dismayed by the revelations. This is good, very good, and paves the way for the Truth.

צט

The Vav's for the Pillars

We learned regarding the Tikkun of ו, that the end of the calendar of the Galut, and the rise of the calendar of the Geula, is due in the period 5774-5776. The Zohar cites the Torah accordingly:

תא חזי אמר רבי אלעזר ואת האלף ושבע המאות וחמשה ושבעים עשה ווים לעמודים

(זוהר פרשת פקודי דף רכז)

Come and see, said Rabbi Elazar, with the thousand and seven hundred and seventy five he made the Vav's for the pillars.

The Sod of the Pasuk, revealed by the subsequent discussion in the Zohar, is a reference to a period of time.

We learned also that from the first to the second Temple were 1600 years, 10/3 times 480. Within this era, the Babylonian exile did not take seventy years, but 10/3 times seventy years, and the united kingdom of Shlomo lasted 1000 years (שנים). This is why Scripture says that Shlomo had 1000 wives (נשים) and this is why it says האלף לך שלמה, the thousand is for you, Shlomo (Shir HaShirim 8:12).

The continuation of the above Zohar reveals that the thousand years of Galut are connected to the thousand hidden years of Shlomo, as well as to the "thousand" years of Moshiach:

ועל דא אית אלף ואית אלף ואינון אלף שנין דגלותא אף על גב דישראל יהון בגלותא ויתמשכון יתיר בהני אלף שנין יתמשכון דאינון אלף יומין דקאמרן, ובגין דא אוקמוה כל שלמה דאית בשיר השירים קדש בר מהאי דאיהו חול, האלף דהכא קדש איהו וכל עובדוי קדש, ועל דא עשה ווים לעמודים

Accordingly, there are a thousand and there are a thousand. These are the thousand years of Galut. As Israel is living in the Galut, it will be stretched more, with these thousand years it will be stretched, the thousand days as we said. That is why was established that every Shlomo in Shir HaShirim is holy except for one (האלף לך שלמה) that is profane. But the thousand that we speak about now is holy and all of its works are holy. Hence, "made the Vav's for the pillars."

Three periods are interweaved in this dicussion: The thousand years of Shlomo, the thousand years of Galut Edom, and 1775 years of (the 2,000 years of) Moshiach. The first was profane, a period during which Israel lived without Torah. The second is profane also, started in 3409 and is being stretched until 5783/5786, as explained. Though profane, the Galut has a holy side. Embedded within it is the third period, from 4001 to 5776, which is purely holy. It represents the work and suffering of the holy ones of Israel.

(Thanks to Yaakov)

צח

ך"ח ך"ה

The slow pace of the redemption is great Chesed. Divine Light brings suffering to who are not ready to receive it. For this reason, even when the time has come, the Light must come step by step.

This is why there is a Shmita before Moshiach. It comes to prepare Israel for a great revelation. It will not be an easy time, as Chazal teach us emphatically. The Shmita starts at ז"ך of the right, which is ז"ך of Malchut. The second year of the Shmita is ך"ח of Malchut, 67 of Chochma, the end of the right kings of Edom, the kings associated to Malchut. This is the end of the back of Malchut, when Malchut will start turning face to face to Zeir Anpin. The seven years of the Shmita are seven "days" of preparation for the Zivug, as in the laws of Niddah.

The Shmita is not the beginning of this difficult preparation. There are eleven days of Niddah. Five years before ך"ח of Malchut, four years before the Shmita, at 67 of Bina, which is ך"ה of the left, of Zeir Anpin, is the end of the back of Zeir Anpin. From that time, the face of Zeir Anpin will start turning to Malchut. The face of Zeir Anpin shines Chesed, but it must bring a measure of Din. We must prepare. I write this in Kislev 5770. Only two years to go.

ברוך הגומל חסדים טובים לעמו ישראל

צז

כ"ח פ"ה

The Midrash teaches that Israel's power (כח) is in his mouth (פה). Perhaps this concept is related to Chazal's teaching that Moshiach will come in Yovel period number 85 (פ"ה). In any case, the following is remarkable.

The time זי"ת ז"ך is after one Shmita of Yovel פ"ה. It is also two Shmita periods into the current Machzor Gadol, in its year Samech, right in the middle of its כ"ח years.

Now, this Machzor Gadol, the appointed time for the restoration of Israel's כח, is number פ"ה since 3417, which was very likely the first year of the first Machzor.

ואשים דברי בפיך ובצל ידי כסיתיך לנטע שמים וליסד ארץ ולאמר לציון עמי אתה

(ישעיהו נא:טז)

צו

ויקחו אליך שמן זי"ת ז"ך

We learned that Moshiach comes at זי"ת ז"ך. What that means follows from the words preceding זית זך in Shemot 27:20:

ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך

The phrase preceding זית זך translates as "You shall command Bnei Yisrael that they shall take oil for you."

The exceptional thing to note in the above verse is that Moshe is not mentioned. The explanation is that it is directed also to Moshiach. In this reading, the oil to be taken is to anoint Moshiach. When is the anointing due? At זי"ת ז"ך. The words ואתה תצוה hint at a difficulty. Why is there a need for commanding the annointment of Moshiach? For some Jews it will not be easy to accept Moshiach, even after the war of Gog and Magog.

צה

The Shmita before Moshiach

Counting from the time of Ezra, year 5776 will be the 48th Yovel year. Eight periods of 50 years and forty periods of 49 years will have passed since year 3416. Before the Babylonian exile, 36 Yovel periods were counted. To be precise, the exile started after six Shmita periods of the 36th Yovel period. Hence, at the end of the current Shmita period, 84 Yovel periods will have passed, minus one Shmita period of Yovel period 36.

In Sanhedrin 97b, the Sages teach in the name of Eliyahu that Moshiach will come in the 85th Yovel period. In Sanhedrin 97a, the Sages teach about one Shmita period preceding the coming of Moshiach. In the light of the above, and the preceding post, the two teachings are connected: The Shmita period before Moshiach is the first Shmita period of the 85th Yovel period. It compensates for the one Shmita period that was missed.

צד

זי"ת ז"ך כ"ת י"ת למאור

We learned from the verse

שמן זית זך כתית למאור להעלת נר תמיד

that regarding the Mikdash (מאור) progress occurs in two steps, כ"ת י"ת. The first step is at ז"ך of the right, י"ת years after 5366. The second step is at ז"ך of the left, כ"ת years after 5366. The latter step marks the end of Yishmael's compensation for the 88 years of the Crusader kingdom during the years of Yishmael.

There is a similar count to the final fall of Edom. The exile count, which reached 499.5 in 5708, will reach ז"ך in 5783, זי"ת years after 5366. Year 5783 is one year after the end of Edom's compensation for the 104 years of the Hashmonean kingdom during the years of Edom. That one additional year is Gog's
year.

צג

Edom, Yishmael, and Gog

Yisrael returned from Bavel to Eretz Yisrael to be controlled by the twelve tribes of Edom, by the Persians, the Greeks, the Romans. Edom was granted one day of history, a thousand years, the price for his birthright. Seeing Edom's reward, Yishmael claimed reward for his Mila and received 13 centuries, starting in year 4408, after 999 years of Edom's rule, as one year is reserved for Gog.

If Yishmael is entitled to 13 centuries of rule over Eretz Yisrael, how did the Crusaders manage to intervene for 88 years, and how did the British manage to intervene for more than 30 years, until the State of Israel? Yishmael was too eager and grabbed power from Edom in 4398, 10 years before the proper time. Yishmael had to repay the stolen time to Edom's twelve tribes, in twelve-fold measure, with 120 years of his 13 centuries. Therefore, according to Din, the count of the 13 centuries continued during the Crusaders' and British times, and the State of Israel arose in 5708. Note that the Crusaders' and British dominations do not exactly add up to 120 years. Again, one year is left for Gog.

Now, Yishmael may not accept the Din, and demand compensation for Edomite rule during his time. Lifnim MiShurat HaDin, compensation must be granted to Yishmael for the Crusaders' 88 years, though not for the British period, as England left Har Moriah in Yishmael's hands. Therefore, Yishmael must be granted a degree of control over Har Moriah until 5786, 1388 years after he took Yerushalayim. Note the symmetry: Year 5786 is 78 years after 5708. Year 4408 is 78 years after the birth of the founder of Islam.

Now, also Edom may argue and say that if Yishmael gets compensation for 88 years of Edomite rule, compensation is also due for the 104 years of Hashmonean sovereignty over Eretz Yisrael during Edom's time. According to Din, Edom's case can be dismissed, as the 104 years have already been taken into account, and years of the Crusaders and the British exceed the years of the Hasmoneans. However, since Yishmael was judged Lifnim Mishurat HaDin, Edom must be judged similarly. Therefore, Edom is granted a degree of control over Yisrael in Eretz Yisrael, until 104 years after the British conquest of Yerushalayim, which occurred on the 24th day of the nineth month, Kislev. What remains then is only the year of Gog.

צב

The End of Edom

As I argued before, in order to know when is the end of the exile, 22 centuries of exile must be counted from the year 3409, the beginning of the second-temple era, without including the period of Hasmonean rule over the Land of Israel. The end of these 22 centuries is the end of a total of 500 "years" of Jewish exile, where decades of Edomic exile are counted as years.

The Hashmonean period lasted 104 years, from 3620 to 3724. Together with 22 centuries we have 2304 years, and if we add these to 3409, we obtain that the 500 "years" were reached in the year 5713. We can thus conclude that the rise of the State of Israel, half a decade before, was after 499.5 "years", in accordance with the principle that HaShem hastens when the time arrives. Interestingly, the original Land of Edom, from the Dead Sea to Eilat, became part of the newborn State.

Yishmael was granted 1300 years in the shadow of Edom, because of his circumcision. Conversely, the rule of Edom over Yisrael was extended in the merit of Yishmael. Yishmael's circumcision rights were used up in 5708. However, Edom was granted one "day" of extra extension, 64 years, for selling his birthright to Ya'akov. As explained, this day can be counted from 5708 or from 5713. Interestingly and amazingly, around these years circumcision became very popular in the USA.

צא