Fortunate is He Who Waits

Near the end of the book Daniel, we read a secretive passage that tells us when will be the redemption:

From the time that the continual burnt offering shall be taken away, and the abomination that makes desolate set up, there shall be one thousand two hundred ninety days. Fortunate is he who waits, and comes to the one thousand three hundred thirty-five days. (Daniel 12:11-12)

Earlier, I mentioned the following two interpretations of the numbers mentioned in this passage.

Firstly, the Zohar takes the numbers 1290 and 1335 as composed of 1200 plus 90 and 135, respectively, and the numbers 90 and 135 refer to the sephira of Da'at. This sephira reached 66 in 5309 but continues as the sephira of Chochma. Ergo, when the sephira of Cochma is X, the sephira of Da'at is 65+X. Hence, 90 was reached for Da'at when Chochma reached 25. This was in the year 5480, the year of birth of the GR"A. Da'at will reach 135 when Chochma reaches 70, in year 5801. In other words, in this view 1335 is reached in 5801.

Secondly, 1290 and 1335 can be identified as the length of a "time", as the word appears in the verse:

I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by him who lives forever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished. (Daniel 12:7)

In this view, 1335 is reached in year 5786.

I wish to suggest a third interpretation, which in my view is deeper than both preceding ones. It derives from a question. The sephira of Chochma starts as the latter part - from 5309 onwards - of the sephira of Da'at - which started at 1200, in year 4529. Why then does the Zohar in several places suggest that it was the sephira of Chochma that started at 1200? For example, the count 56 is referred to as 256, and 72 is at times referred to as 272, which suggests that it is that many counts after 1000.

The answer is that this hides another relationship between the sephira of Chochma and the 1290/1335 days. If X is a count of Chochma, this is sometimes referred to as 200+X because of its correspondence to Daniel's day 5*(200+X). The Remez is in Bamidbar 3:46-47:

For the redemption of the two hundred seventy-three of the firstborn of the children of Israel, who exceed the number of the Levites, you shall take five shekels apiece for each one; after the shekel of the sanctuary you shall take them.

The number 273 hints at the completion of the redemption. It corresponds to day 1365, the number of shekels the 273 first born were redeemed with. Dividing the numbers by five, we see that 1290 and 1335 correspond to 258 and 267, and therefore to the counts 58 and 67 of Chochma. The first occurred in 5727, the miraculous Yovel year in which the redemption was heralded by a Pekidah in the Heavens. The second will occur 50 years later, in year 5777.

I suggest to interpret this as follows. In 5727, we merited liberating the Temple Mount, but we must wait until 5777 to make progress towards building Beit HaMikdash, until 5786 to dedicate Beit HaMikdash, and until 5801 to start counting towards the first Yovel year of the new era, fifty years later.

What is the nature of the redemption symbolized by (2)73? The Sin of the Golden Calf, which led to the need to redeem the firstborn, will be fully repaired. Subsequent to the Geula, HaShem's firstborn, Israel, will become Padui, free of Sin, and an offering to HaShem, as it says in the Zohar VaYera 119a (translated here):

בשבעין ותלת כל מלכי עלמא יתכנשון לגו קרתא רבתא דרומי וקודשא בריך הוא יתער עלייהו אשא וברדא ואבני אלגביש ויתאבדון מעלמא בר אינון מלכין דלא ימטון לתמן ויהדרון לאגחא קרבין אחרנין, ומההוא זמנא מלכא משיחא יתער בכל עלמא ויתכנשון עמיה כמה עמין וכמה חיילין מכל סייפי עלמא וכל בני ישראל יתכנשון בכל אינון אתרי עד דאשתלימו אינון שנין למאה כדין וא"ו יתחבר בה"א וכדין (ישעיה ס"ו) והביאו את כל אחיכם מכל הגוים מנחה ליי'

There is a technical uncertainty regarding the year in which 73 will occur, as it depends on the determination of leap years by Sanhedrin. The earliest possibility is 5820. There may be providence in the uncertainty. As this is the final Keitz, the principle B'Ita Achishena - in its time I will hasten it - (Yeshaya 60:22) must apply. May Am Yisrael be blessed to not have to wait until 5820 for the tikkun of 73.

The footsteps of Moshiach continue after 73. Moshiach is parallel to Adam HaRishon. Every step is one Amah. Adam HaRishon was 100 Amot, and he reached from Earth to Heaven. The knowledge of HaShem will grow until Chochma reaches 100, which is until the year 6000.

לה

Avraham, Yitzchak, Ya'akov

Jewish tradition presents the ancient history of Israel as two eras of 480 years: From Yetziat Mitzrayim to Bayit Rishon were 480 years, and from Bayit Rishon to Bayit Sheni were 480 years. The period of 480 years is called an Idan, Idanim in plural. The next paragraph is a representation of what I wrote before.

From Adam, the rise of Homo Sapiens, to Avraham were 150 historical Idanim. From Avraham to Yetziat Mitzrayim were three historical Idanim, corresponding to Avraham, Yitzchak, and Ya'akov. From Yetziat Mitzrayim to Bayit Rishon was one historical Idan. From Bayit Rishon to Bayit Sheni were 10/3 historical Idanim, three and a third, a fulfillment of the prophecy of Daniel 7:25 that the repression of Israel is to be "until an Idan, Idanim, and a fraction of an Idan". At a deeper level, then, the book of Daniel hints that ten historical Idanim are from Yetziat Mitzrayim until death will completely loose its power.

Three Idanim is 1440 years, close to the Bond cycle length of plagues of climatic change and massive migrations of human populations. Yetziat Mitzrayim fits the scheme. Following Yetziat Mitzrayim was the Idan of the first prophets in the Land of Israel. Three Idanim later was the Idan of the later prophets in the Land of Israel. Yet three Idanim later, the exile would have ended (see Sanhedrin 97b), but the rise of Islam granted Ishmael his 1300 years of rule over the Land, according to the years of his Milah. Yet three Idanim later is now.

The Idan of Chochma was from the year -111 until the year 389, 500 years from the historical event that corresponds to Noach's flood, until the historical event that corresponds to the dispersion from Shinar. The historical flood was likely in the same area. Year -111 is 5880 years ago, the time of the 5.9 kiloyear event. There is scientific evidence for a great flood in Mesopotamia around this time which brought an abrupt end to the Ubaid period in Ur. The Middle East became an area of much drought.

Avraham came from Ur Kasdim, likely in Shinar, the center of idol worship. Avraham's soul is rooted in the Idan of Chochma, the Idan of Shinar - the sephira of Chesed is related to the sephira of Chochma. Note that Avraham, fleeing drought, moves to Mitzrayim, the second center of idol worship, and that he had to leave for the Land of Israel just like his father had to leave Ur Kasdim for Charan. Note that there were 500 years from the birth of Avraham to Yetziat Mitzrayim.

The Idan of Bina was from year 389 until year 789, 400 years from the dispersion from Shinar until when Terach took his family from Charan, the free land of shephards, across the river Prat, to Ur Kasdim, the city of oppression.

In Ur Kasdim, Charanites were called Ivri'im, the settlers across the river Prat. They were the Mitnachalim of their time. Yitzchak is the purest Ivri. He never left the Land of Israel, not even for Charan. The sephira of Gevura is related to Bina. Note that there were 400 years from the birth of Yitzchak to Yetziat Mitzrayim.

The Idan of Da'at was from year 789 until year 1329, 540 years from Terach's move to Ur Kasdim until Yisrael's leaving Mitzrayim as a nation. Tif'eret is related to Da'at, Ya'akov lived in a period that fitted his soul. From his birth until Yetziat Mitzrayim is 340 years - add twice 100 years for Avraham and Yitzchak. Ya'akov combines Yitzchak and Avraham. He took his family to Mitzrayim in year 1119, to return as a nation of Ivri'im. In Mitzrayim, the Old Kingdom arose in the wake of Yosef's reforms.

From 1329 until 1809 is 480 years, the Idan of the early prophets, from leaving Mitzrayim as a nation until Bayit Rishon and great worldly power.

From 1809 until 2929 is from Bayit Rishon to Eliyahu HaNavi, two Idanim and a third for the rise and the fall of the Hyksos - the return to Mitzrayim, as a nation. After all, it must be that Bnei Yisrael were 430 years in Egypt (Shemot 12:40).

From 2929 until 3409 is from Eliyahu HaNavi to Bayit Sheni, the Idan of the later prophets. The Ivri'im return, powerless, but vowing to stay a nation of Ivri'im forever.

What followed is history, the long and final exile, and Israel's definitive return from that exile.

לד