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

The War of Islam

Yeranen Ya'akov brings that the name of king תדעל (Bereshit 14:1) hints at the number תדע"ל ,504. I would agree, but I think that the king should be identified with Ahmadinejad rather than Obama. Let me explain.

The count of Din reached 504 in 5765, when Ahmadinejad rose to power in Iran. In Parshat Bereshit, תדעל is the last of four kings who go to war against five kings. I think the four kings represent 32 years of Islamic war against the Western world, from the Iran hostage crisis in the year 5740 until year 5772. In other words, they represent the last four of the left kings of Edom. These 32 years are embedded in the 40 years of the last five of the right kings of Edom, the period from 5737 to 5777, from president Carter onwards. Note the hint at oil fields in Bereshit 14:10.

The war between Islam and the West was initiated by the Islamic world. The four kings must be them, not the West. At this stage, quite some notable spoils were taken by the Islamists. They made many Israeli victims, murdered Rabbi Meir Kahane, succeeded at 9/11, brought about a major economic crisis, and received South Lebanon as well as the Gaza strip.

צ

Midrash HaKeitz

Rabbi Yitzchak, who knew the Keitz, calculated in the years of Malchut. He said: The world was created ששת ימים, which is six times one thousand years, from year 1 to year 6001. Each day is Erev and Boker, and so the world is 12 times 500. But the very end of Malchut is a little later, as is written (Yirmyahu 31:16) יש תקוה לאחריתך. Therefore, the very end must be the year 6133, 511 (תקו"ה) times 12 after year 1.

Rabbi Yehuda, who heard from Eliyahu (Sanhedrin 97b) and knew Ma'aseh B'reishit, calculated in years of the Earth. He said: It is written (B'reishit 6:3) "his days shall be a hundred and twenty years." Read "his generations". The generations are ע"ב נ"ב, Keter Malchut. That is, 72 generations of 1000 years until the Mabul, and 52 generations of 120 years thereafter. Also, the generations are Tzaddik Malchut, צ' נ"ב, Ninety generations of 800 years until the Mabul, followed by 52 generations of 120 years until the end, in accordance with what is written (B'reishit 7:1): צדיק לפני בדור הזה. Until Yetziat Mitzrayim are ברי"ת generations of 120 years. The Brit of the Tzaddik, Noach. After Yetziat Mitzrayim, מ' דורות, forty generations of 120 years, remain. Together: ברי"ת מ' דורות, or 78,240 years, until the year 6129. The Brit of the Mem. Replied Rabbi Yitzchak: Add four years and get ברי"ת ד"ם.

Eilu v'Eilu.

פט

ברוך שהגיעני

Shemot 27:20, VaYikra 24:2:

שמן זית זך כתית למאור להעלת נר תמיד

At the level of Pshat, this verse describes the slow process of preparing oil for the Ner Tamid. At the level of Sod, it describes the slow historical process leading to the rise of the everlasting Light. The word ז"ך is 507 and refers to year 5776 from the side of the right and to year 5786 from the side of the left - 410 and 420 years into the "extra time" after year 5366 - כ"ת י"ת years. למאור - להעלת נר תמיד.

The Talmud records a statement of Eliyahu hinting that Moshiach will come in the 85th Yovel period (Sanhedrin 97b). Year 5776 is a Yovel year, marking the end of Yovel period 48 of history's second Yovel count, which commenced in the beginning of Bayit Sheni, in year 3416. Year 5776 is also the first year of Yovel period 49, after Ezra. Before Ezra, the initial count of Yovel periods commenced in year 1383, 54 years after Yetziat Mitzrayim. Thus, 36 Yovel periods of 50 years were counted until the destruction of Yerushalayim in year 3175. Summing up, the year 5776 is the beginning of Yovel period 85.

פח

What Went Wrong?

Today, all of mankind knows that the Universe had a beginning but that it is quite ancient. Many centuries ago, this was already known among the students of the secrets of the Torah. The understanding was deduced from the Torah's account of Creation, roughly along the lines of the previous post. Paradoxically, and very tragically, many of those who claim to be the carriers of authentic Judaism have come to deny the now revealed truth about the world's anciency.

What went wrong? The Arizal revealed a new understanding of the account of Creation, explaining the days of Creation in unison with the concept of the seven Kings of Edom who died, in spiritual, non-temporal, terms. The words of the towering Arizal were henceforth propagated widely, too widely, with less than complete understanding, and so it became accepted in broad circles that the Arizal had invalidated the concept of primordial Shmita periods (the same as the Omer weeks of the previous post) which preceded the creation of Adam HaRishon.

The Arizal was misunderstood. He did not come to say that Sephirot and Kelipot do not have temporal correlates. He came to explicate the spiritual underpinning of concepts that hitherto had commonly been understood in a temporal sense. Who would wish to dispute this, let him contemplate on the fact that the understanding of the week of Creation as the Shmita period of human history, with each day representing one millenium, remains universally accepted, together with the understanding of the days of Creation in terms of Sephirot.

In the Arizal's system, the days of Creation are included in the spiritual concept of the kings of Edom: The days of Creation are the eigth King of Edom. Hence, if the days of Creation can be viewed in temporal fashion, by extension the kings of Edom must have a temporal meaning as well.

...אני יהוה רפאך
פז

Shabbat Bereishit

Very influential religious authorities of our days teach in the name of Torah that the world's age is less than 6000 years. They do this in defiance of clear scientific evidence to the contrary. They even attempt to ban books in order to enforce their teachings. They even try to say that who does not accept their teachings regarding this issue, cannot be a Dayan, or a Ger. I find it hard to think of a more tragic mistake. This is not Torah. Tikkunei Zohar 36 starts like this:

בראשית דאיהו שבת בראשית דהא שבע שבתות אינון ולכל חד אית ליה שית ימי המעשה וכל יומא דקודשא בריך הוא הוא אלף שנים הדא הוא דכתיב כי אלף שנים בעיניך וכו' ושבת בראשית שית יומין דיליה אינון אלפים תהו שני אלפים תורה שני אלפים ימות המשיח

The word "Bereishit" hints at "Shabbat Bereishit." Now, there are seven Shabbatot and every one of them has six working days. Every day of HaKadosh Baruch Hu is a thousand years, as is written: "A thousand years in your eyes [is like yesterday (Tehilim 90:4)]." The six [working] days of Shabbat Bereishit are 2000 [years] of Tohu, 2000 [years] of Torah, and 2000 [years] of Moshiach.

This is a profound and fundamental teaching. The seven Shabbatot hint at the seven weeks of the Omer period. Shabbat Bereishit, then, is like day 49 of the Omer period, the Shabbat of the last of the seven weeks. The seventh week is holy and elevated above the 42 preceding days, just like the seventh day of every week is holy and elevated above the preceding six days.

The 49 days of the counting of the Omer prepare for Shavuot. Likewise, the first 42 days prepare for the holy seventh week. Now, here is a great secret: Before the 42 preparational days are four more preparational days, between the tenth of Nissan and Pesach. Altogether, therefore, there are 46 days of preparation for the seventh week, separated by Pesach into 4 and 42 days. The period of four days and the six Omer weeks that follow it represent the seven kings of Edom that died. The seventh week represents the eigth king of Edom.

The days of the seventh week are days of Zeir Anpin. Because Zeir Anpin is elevated above Malchut, the six working days of the seventh week correspond to 6000 years of Malchut. This is what the teaching of Tikkunei Zohar 36, cited above, alludes to. Both 4 and 42 refer to names of HaShem associated to the level of Adam Kadmon. Accordingly, the 46 days of the seven kings of Edom are days of Adam Kadmon. They correspond to 46,000 years of Zeir Anpin (מ"ה), as Adam Kadmon is elevated above Zeir Anpin. The 46,000 years of Zeir Anpin and the 6000 years of Malchut make up 52,000 (נ"ב) divine years until Shabbat Bereishit. Measured in physical time, the years of Zeir Anpin last much longer than the years of Malchut, because Zeir Anpin is elevated above Malchut. A year of Zeir Anpin is 300,000 physical years, whereas a year of Malchut is close to a physical year.

The vast amount of physical time that elapsed before the seventh week, 13.8 billion years, was to prepare for the advent of man. Likewise, the six working days of the seventh week, the history of mankind, prepares for Shabbat Bereishit, the climax of all of history.

פו

Recognizing Yoseph

This article by Rav Bar-Ron, citing Jim Long, rather convincingly identifies Yoseph as Imhoteb, the chancellor of pharaoh Djoser. If so, according to the conventional Egyptian chronology, Yoseph lived about 200 years before Yetziat Mitzrayim in the year 1329. A perfect fit.

פה

Three Realizations of the Kings of Edom

We can now discern three realizations of the eight kings of Edom, parallel and opposite to the Tikkunim of the Head for Arich Anpin, Zeir Anpin, and Malchut, in accordance with the teachings of the Arizal.

The kings that rule from 5708 to 5772 are the kings of the left, of Zeir Anpin. They rule until 67 of Bina. When Bina reaches 67, Din ensues. From 5713 to 5777 are the kings of the right, of Malchut. They rule until 67 of Chochma. The kings of Malchut correspond most closely to actual kings in the land of Edom.

The third realization is the furthest removed from observable reality. This concerns the kings of the center, of Arich Anpin. The durations of their governances are parallel to the eight periods of the cosmic kings, which are 4000, six times 7000, and 6128 "years". The ratio 4000/7000 is close to 4.5/8 and the ratio 6128/7000 is close to 7/8. We deduce that the first king of the center ruled 4.5 years, from the rise of the State of Israel in 5708 until the beginning of 5713. Kings two to seven ruled for 8 years each, until 5761, and the eigth king ruled for 7 years, until 5768, until the final covert Tikkun for Keter at Aleph Sofit. The is the covert period of the center. The corresponding overt period, which brings the final Tikkun of kings of Edom, is from 56 of Keter Yehuda until two thirds of Keter Moshe - 13 years.

תנא רזי דרזין כד פתח ר"ש ברזי דרזין אזדעזע אתרא וחברין אתחלחלו גלי ברזא ופתח ואמר, כתיב ואלה המלכים אשר מלכו בארץ אדום לפני מלך מלך וגו', זכאין אתון צדיקייא דאתגלי לכון רזי דרזין דאורייתא דלא אתגליין לקדישי עליונין

זוהר - האדרא רבא

פד

Mishmarot

Regarding the proposal that the kings of Edom mentioned in Bereshit 36:31-39 be interpreted as periods of eight years starting from the rise of the State of Israel, the following observations should be considered.

The 64-year "days" of history have definite boundaries, and the State of Israel was not established near such a boundary. Rather, it was established in the course of "day" 69. We are now in "day" 70, which started in 5745.

If 64 years are viewed as a day, subdivisions of eight years are eight Mishmarot of three "hours" each. From the rise of the State of Israel until now, there were seven complete Mishmarot of this type, starting in the years 5713, 5721, 5729, 5737, 5745, 5753, and 5761. Like the 64-year "days", the "Mishmarot" are not in sync with the State of Israel, which arose in the course of the fourth Mishmeret of day 69.

However, the Mishmarot are in sync with American elections, and with the terms of several American presidents. Eisenhower was predident from 5713 to 5721. Clinton was president from 5753 to 5761. Bush was president from 5761 to 5769. Furthermore, the 22nd Amendment, which restricts terms of American presidents to eight years, precisely applies to Eisenhower's term and later.

פג

The Fall of the Primordial Kings

Before elaborating further, B'Ezrat HaShem, on the proposal that the kings of Edom mentioned in Bereshit 36:31-39 be interpreted as periods of eight years starting from the establishment of the State of Israel, let me formulate my version of the conventional kabbalistic interpretation of these kings - the primordial one.

The Universe went through seven gestational periods, a period of 1.2 billion years, followed by six periods of 2.1 billion years. These periods correspond to seven primordial Sephirot that "broke" from their original "place" because the Divine "light" was too intense, so that they "fell", to establish the lower worlds. The abundance of quotes in the previous sentence is to indicate that the event described - which is the "death" of the seven "Kings" of "Edom" - is not physical, and is beyond time and space. Nevertheless, its end was the emergence of the physical world, which represents the Kings within time and space.

Altogether, the eight kings rule for 52,000 "years", corresponding to the primordial Name of 52. The first seven kings correspond to 46,000 "years", which actually lasted 13.8 billion years. The eigth King corresponds to the 6,000 "years" of Malchut, which actually last 78,112 physical years. In a way, the reign of the eigth King lasts 6,128 "years" (78,240 physical years), until Techiat HaMetim. The Torah does not mention the death of the eigth king because his reign ends with the opposite of death.

פב

Hadar and Mehetabel

The eigth king of Edom is Hadar (Bereshit 36:39). The Torah introduces also his wife, Mehetabel. The Pasuk hints at an essential change of reality, akin to a phase transition in physics. With the death of the seventh king, the power of Edom breaks down. Correspondingly, the Sitra Achra can no longer intervene between HaShem and Israel. Hadar and Mehetabel refer to the unison of HaShem and Israel. But Hadar also refers to Hadrian. The secret is that in view of the loss of power over Israel, and over the Land of Israel, the eigth king of Edom will entice and tease Israel as Hadrian did, with trickery.

זמין קודשא בריך הוא לאחייא לכל אינון מלכין דעקו לישראל ולירושלם, לאנדריאנוס ללופינוס ונבוכדנצר ולסנחריב

In the future, HaKadosh Baruch Hu will resurrect all those kings who afflicted Israel and Jerusalem, Andrianus (Hadrian), Lupinus, Nevuchadnezar, and Sancheriv (Zohar, Beshalach, 58b).

פא

Hadrian's Trick

Here is some food for thought during the nine days towards Tish'a B'Av. The dominion of Edom over Israel was finalized by the Roman emperor Hadrian. It seems to me that Hadrian tricked the Jews into the rebellion that he suppressed with such lasting results. At first, Hadrian created great illusions among the Jews by proposing to them to rebuild Yerushalayim and the Temple. But then, in the days of rabbi Yehoshua, he insisted that the Temple be built at a different location. The Jews refused (Bereshit Rabba 64:10) to accept a Temple under the conditions stipulated by Hadrian. It seems that Hadrian proceeded anyway, and built a temple complex on the top of Har Moriah - which is not Makom HaMikdash. When the Jews indeed did not accept his temple, Hadrian used their refusal as an excuse for provoking them openly, by forbidding circumcision, and by transforming his temple into a temple for Jupiter. Bar Kochba revolted, and Hadrian won.

פ

The Final Eight Kings of Edom

The Sages teach that the purpose of the long Exile is to collect holy sparks from among the nations. The strength of the forces of evil lies in their connection with holiness. When all holy sparks are collected, the redemption will come.

This is why it says in Bereshit 36:31-39 that eight kings of Edom rule before the rulership of a king, Moshiach, over Israel. The Arizal explains that the first seven kings represent the Klipot that must be clarified. That is, the Kedusha in them must be removed from the Tum'a in them, to render them powerless.

It seems to me that the 64 years from 5708 to 5772 represent the final eight kings of Edom in the dimension of time. Each Edomite king rules for eight years. After seven kings, in 5764, Edom used his last power within Israel to launch the "disengagement." He remains exposed, without merit, with no more power over the Land of Israel.

After the eight kings, the Torah mentions eleven Edomite chiefs. I think this means that the fall of Edom takes time, 11 years, eleven being the difference between the regular lunar year and the solar year. This may shed light on what I wrote earlier about the years 5772, 5775, and 5783.

עט

Super-Symmetry

It seems to me that the Chasadim and Dinim in the system of Kabbala are reflected in particle physics as bosons and fermions. Fermions are particles of the left, and bosons are particles of the right. In this light, I expect the following.

The Atlas experiment at CERN will produce strange results that will show the need for a very serious revision of the electro-weak theory. It will soon be understood that the fix is provided by a form of super-symmetry, a symmetry between bosons and fermions.

The newly understood super-symmetry will be the key to the unification of the electro-weak, the strong, and the gravitational forces, and to an awesome new understanding of the early Universe, beyond time and space.

עח

The Other Conquest

The years 5727-5734 brought Jewish sovereignty over the Land of Israel. In the same period, another decisive conquest took place, in Science.

In the beginning of 5728, the staunch Jewish atheist Steven Weinberg proposed a theory that describes two forces of Nature, Electromagnetism and the Weak Interaction, in a unified way. At first, Weinberg's theory seemed artificial and replete with technical problems, until four years later Martinus Veltman and his student Gerard 't Hooft proved a cosmic result: Weinberg's theory is "renormalizable."

The background of the discovery is that the mathematical framework of high-energy physics (quantum field theory) shows a general tension between fundamental physical constraints such as causality, and the computability of the theory's predictions. Between Weinberg and Veltman, it was established that there is a mathematical framework, involving "gauge" symmetries, that "allows" a world like ours to exist. The philosophical corollary is that the physical world can only exist because of hidden mathematical symmetries.

The Weinberg-Veltman-'t Hooft theory was confirmed by experiment, and established definitively the centrality of the notion of gauge symmetry, and that of symmetry breaking. The revolution led to another. From understanding how a world like ours can exist, we came to understand much better how our world came into existence, some 13 billion years ago.

עז

The Jewish Square

Torah scholars bring peace to the world. How? Don't they fight all the time? A Torah scholar brings peace to the world to the degree that he leaves place for his opponents. This not only brings peace. This is essential to attaining Truth. The Torah was given to sixty myriads of Jews, and is encompassed only by all of Israel. Who does not leave place to his opponent will loose sight of the truth the opponent does have. His end will be heresy.

This is the message of the passage of the heretics Simcha and Sasson in Talmud Bavli, Succah 48b. Simcha and Sasson differ, but the Talmud does not explicitly mention the subject matter of their dispute. That is apparently quite irrelevant. We must understand the heresy of Simcha and Sasson in the light of the discussion the Talmud is reporting. It is a status discussion. I am greater than you, says Sasson to Simcha. No, I am greater than you, says Simcha to Sasson.

In Torah, the greatest is he who learns from everybody. We must consider the other greater, even when disagreeing fiercely. If we don't, we will all be heretics. Who sees his truth rejected, will naturally reject the truth of his rejecter in return. The result is division, leading to heresy, leading to more division, and more heresy. Apply this to the truths of the divided Jewish square: Halacha, Kabbala, Eretz Yisrael, Chochmot HaOlam.

The Truth is One. The truth of Sasson is essential to Simcha, and the truth of Simcha is essential to Sasson. Being unable to submit to a joint understanding, Simcha and Sasson push each other into heresy. As long as division reigns in Israel, not a single corner of the Jewish square is free of heresy. Only in Unity we will find the Truth, together with Peace.

The Torah tells us how to achieve Unity. We must sit together in a Sanhedrin. Then Sasson will say to Simcha: You are greater, as you have truth that I do not have, and Sasson will attain Simcha's truth. Then Simcha will say to Sasson: You are greater, as you have your truth and you have mine.

עו

Revelation of the Name

The two identities for 8! and 9! can be written as

8! + 9^2 = (67*3)^2
9! + 27^2 = (67*9)^2

and correspond to the Tikkunim of years מ and ס.

The number 67 hints at Ateret haYesod. The powers of three, 3, 9, 27, hint at a staged revelation of the Name of 26 during the three years ס , נ, מ. The 9 refers to nine months of trouble, largely in the year נ, which lead to the revelation of the Name in year ס.

How will be able to survive year נ, and reach from מ to ס? By holding on to the great principle that appears between the Nun's in BaMidbar 10:35-36:

ויהי בנסע הארן ויאמר משה קומה ה' ויפצו איביך וינסו משנאיך מפניך
ובנחה יאמר שובה ה' רבבות אלפי ישראל

"When the Ark would journey, Moshe said: "Arise, HaShem, and let Your foes be scattered, let those who hate You flee from before You. And when it rested, he would say, "Reside tranquilly, O, HaShem, among the myriad thousands of Israel."

מלכותך מלכות כל עולמים ומשלתך בכל דור ודור
סומך ה' לכל הנופלים וזוקף לכל הכפופים

(תהלים קמ"ה)

עה

The Holy Arrow

The two identities

6! + 3^2 = 27^2
7! + 1^2 = 71^2

which correspond to the Tikkunim of years ה and ו of the current Machzor Gadol, relate the numbers 7, 6, 3, 1 at the left-hand sides to the numbers 27 and 71 at the right hand sides.

Translating the numbers 7, 6, 3, 1 into letters, one gets זוג א, a hint at the first Zivug between Zeir Anpin and Malchut. The result is represented by the numbers 27 and 71, which together have the gematria of חץ, the Holy Arrow that protects Israel. The number 27 hints at the revealed Name of 26, whereas number 71 hints at the hidden Name of 72. The Holy Arrow that results from the first Zivug protects in revealed and hidden ways. One result must be the restoration of Sanhedrin.

"Oy, to the nation that will stand in the way in the hour that the Almighty will bring redemption to his sons, and to he who will throw his cover between two lions in the hour that they come together to mate." (Sanhedrin 106)

קם אחד בקירטא ודא שכינתא תתאה וחד בקשתא דא ברית צדיק עליה אתמר שופ"ר הול"ך פז"ר גדו"ל גירין דילה אינון צדיקים דישראל דקבילו ברית דבזכותיה נפקין מגלותא ורזא דלה הא לכם זרע דאינון טפין דא זרק"א קמו תנאין ואמוראין דלעילא ובריכו ליה ואמרו מטרה תהא אגינת עלך מחצים בגלותא עלך אתמר לא תירא מפחד לילה מחץ יעוף יומם וקשתא וחצא דסטרא דקדושה יגן עלך ותחת כנפיו תחסה צנה וסחרה אמתו

(תיקוני זוהר תקון כא)

עד

Sanhedrin of Keter

In addition to the 12 identitities of the intermezzo, there are two elementary identities that relate factorials to squares:

0! + 0^2 = 1^2
1! + 0^2 = 1^2

Altogether, therefore, there are 14 such identities, for 14 numbers n for which (ceiling(sqrt(n!)))^2 - n! is square. They correspond to the 14 Tikkunim of Zeir Anpin and Malchut. The small squares represent the Tikkunim that raise the imperfect factorials to perfect squares.

More specifically, 0! corresponds to the first Samech. The next three identities, for 1!, 4! and 5!, belong to the triple Sephirot not associated to Machzor HaGadol - Yesod, Gevura, and Chesed. From 6! onwards, the identities follow the Tikkunim of Machzor HaGadol. Therefore, the identity for 6! belongs to ה, and 7! + 1^2 = 71^2 is for ו. The 71 at the right-hand side hints at Sanhedrin, in line with the meaning of the Tikkun at ו.

Towards the end, the awesome series of identities for 13! through 16! corresponds to the three Tikkunim of the Sofit letters ץ, ם, Aleph Sofit, and the final Samech.

The identity for 11! corresponds to ת, the start of the count of Arich Anpin. It can be written as (12-1)! + (19-1)^2 = (89*71-1)^2. This hints at the following. From 7! + 1^2 = 71^2 we can learn that size 71 of Beit Din HaGadol derives from the left, from the number 7, the length of the cycle of Din. Conversely, 89 is related to the right, to the cycles of 12 and 19, of Chesed and Yesod.

If one will say that also 71 appears in the identity for (12-1)!, the answer is that the left is included in the right. We will reach a new spiritual level. The emphasis of Sanhedrin will change from Law to Truth. The latter includes, must include, the former. Who thinks we can do without Law, is up to destroy the world. Who would propose that Law can contain the Truth, would also destroy the world.

אורייתא איהי חילא דימינא כמה דאת אמר (דברים לג) מימינו אש דת למו ושמאלא אתכליל בימינא. מאן דעביד ימינא שמאלא ושמאלא ימינא הא איהו כאילו חריב עלמא

(זוהר במדבר פרשת קרח דף קעו עמוד א)

At the start of the count of Arich Anpin, the size of Sanhedrin is appropriately increased with one quarter, to 89, in order to encompass five Partzufim rather than four.

עג

Intermezzo

For all integer numbers n bigger than one, the factorial n!, defined to be the result of the multiple product n*(n-1)*(n-2)*...*2*1, cannot be a square number, as was most neatly proven by Erdős. However, the difference between n! and the first square number k^2 that is bigger than n!, is amazingly often a square number:

4! + 1^2 = 5^2
5! + 1^2 = 11^2
6! + 3^2 = 27^2
7! + 1^2 = 71^2
8! + 9^2 = 201^2
9! + 27^2 = 603^2
10! + 15^2 = 1905^2
11! + 18^2 = 6318^2
[ (12-1)! + (19-1)^2 = (89*71-1)^2 ]
13! + 288^2 = 78912^2
14! + 420^2 = 295260^2
15! + 464^2 = 1143536^2
16! + 1856^2 = 4574144^2

I postulate that there are no more such identities. In other words, I postulate that

(ceiling(sqrt(n!)))^2 - n!

cannot be a square number if n is greater than 16.

P.S. It was brought to my attention that the above observation is known and that I am not the first to state the postulate. I was not aware of this.

עב

Beit Din of 71

Early in the year 5765, a new voice was heard in Israel. After the restoration of Semicha in 5763, a new Beit Din of 71 first gathered in Tiberias. If was a soft call to terminate the Galut, at the appointed time.

כי הנה הסתיו עבר הגשם חלף הלך לו
הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו

(שיר השירים ב)

According to the teaching of Rebbi that the days of Moshiach are according to the number of days of a year, the years of the Geula could have started in year 5764, 365 years before year 6129, much as they could have started 384 years before 6129.

The restoration of Semicha, and the subsequent establishment of the Beit Din of 71, were fine examples of appointed people doing the right thing at the right time. They were not understood. They were ignored and ridiculed. Such is the fate of Yosef. This is how the awakening occurs. אשריכם.

אבן מאסו הבונים היתה לראש פנה
מאת ה' היתה זאת היא נפלאת בעינינו

(תהילים קי"ח)

עא

Seek the Truth - Serve HaShem

See what has befallen us since the death of Rabbi Meir Kahane. Learn from the Masaot of Bnei Yisrael.

At Succoth, the first Tachana after 5751, the Erev Rav grabbed power. We shall give Land for peace - said Peres and friends.

At Pi Hachirot, three Tachanot after 5751, Israel rebelled irreversibly, or so it seemed. We dared to ask: For what purpose did we get this Land? Why would we suffer? And we gave of the Land to the evil one who until then resided in Tunis.

At Rephidim, 10 Tachanot after 5751, Amalek attacked. We called it Intifada and continued to rebel.

On the positive side, at Kivrot HaTa'avah, 12 Tachanot after 5751, the first Samuch of the primordial Sanhedrin was chosen.

At Ritma, 14 Tachanot after 5751, we conspired, led by those who do not see and hear, by those who do not want to see and do not want to hear, by those who feared to loose their crowns. We exposed our hatred for the faithful, despised the Land. We repeated the Sin of the Spies.

At Rimon Peretz, 15 Tachanot after 5751, Ramon and Peretz thought they had power. To save the day after the Sin, a failed war was initiated by the Ma'apilim of our days.

At Livnah, 16 Tachanot after 5751, Livni started thinking she could rise to power.

At Risah, 17 Tachanot after 5751, Rice thought to corner Israel in Annapolis.

At Kehilata, 18 Tachanot after 5751, the evil congregation of Korach went all the way, and fell (see Ba'al HaTurim). So did Kadima.

There will be 42 Tachanot, but we do not have to behave like robots. We can do Teshuva. We can acknowledge our sins. We can rectify our mistakes. We can straigthen our hearts. We can love. We can be moral. We can be faithful. We can be holy.

We can seek the truth and serve HaShem.

נכרים דברי אמת, ואמת חותמו של הקב"ה

[Thanks to Gedaliah]
P.S. A reader of this blog made this very useful spreadsheet about the Tachanot of Parshat Masei. Thanks.

ע

Forty Years

In 5749, Rabbi Meir Kahane wrote in the forward to the second edition of his book "Forty Years:"

My people, my poor people...
More than 2500 years ago, the Prophet Ezekiel spoke, in the name of G-d, to the poeple of Israel, saying: "If I shall bring upon the land a sword - the inhabitants shall take a man from amongst them, and they shall appoint him a tzofe, a watchman, for them. And when he seeth the sword come upon the land he shall blow the shofar and warn the people."(Ezekiel 33).
The Tzofe, the watchman. Appointed to see the sword come upon the people of Israel and cry out; to blow the shofar and warn his people! That is the role of every Jew who can see and hear and understand - and who loves his people. To cry out, to sound the shofar, to warn them!

Rabbi Kahane warned incessantly regarding the forty years mentioned in Sanhedrin 99a and elsewhere. He understood his times. The window of the first 42 years after the creation of the State was to close. The Galut could have been terminated when the Rav stood before the Knesset. The Rav saw disaster coming if the chance would be missed. He saw the rise of a generation bound to repeat all the mistakes of the generation of the Midbar. He saw the tragedy that would befall the jews of the Exile.

In the Rav's own words, from the above-mentioned forward:

The tragedy, the awful national tradegy and catastrophe I wrote about and that need not be, comes closer and closer. And my people see nothing and hear nothing. There are those who, in their tragic ignorance of Judaism and Jewish destiny, simply do not understand what they see and what they hear. And there are those who do not wish to see and do not wish to hear. And so it comes closer.

And, from the last chapter:

The number may not be exact; it may be a few more, a few less, but the period is clear. Forty years of warning, of heartfelt cry from our Father in Heaven. Forty years of grace, of a last opportunity to reverse needless disaster, to bring the redemption with grandeur and majesty.

The opportunity was missed. Right after the window had closed, the prophet was taken from the world.

סט

The Termination of the Galut

The transition from Galut to Geula is to take place in the period 5774-5776, exactly 30 years after Rabbi Meir Kahane tirelessly called upon Israel from the Bimah of the Knesset to declare the termination of the Exile.

The period 5774-5776 is 353-355 years before Techiat HaMetim in 6129. This brings to mind the teaching of Rebbi in Talmud Bavli Sanhedrin 99a that the years of the Geula are according to the number of days of a year. A non-leap year counts 353, 354, or 355 days.

Rabbi Meir's term in the Knesset, then, was 383-385 years before year 6129. Leap years count 383, 384, or 385 days. The prophet spoke at an auspicious time. The time was at 63 of Bina, exactly 69 "days" after Yetziat Mitzrayim in year 1329, and would have fulfilled the words of Rebbi. Reagan was president, the Soviet Union was collapsing, and Europe was importing millions of Arab workers.

Finally, rabbi Dosa teaches, also in Sanhedrin 99a, that the years of the Geula are 400. Four hundred years are from 60 of Chochma to Techiat HaMetim.

אלה ואלה, דברי אלוהים חים

סח

Harmony of Spheres

Rebbi cites: "They shall fear you with the Sun and in view of the Moon, a generation and generations." The Sun refers to Samech, the middle of the cycle of the Sun. Why is the Moon mentioned? The expression "with the Sun and in view of the Moon" refers to a synchronization between the cycle of the Sun and the cycle of the Moon at the start of the three generations of the Geula: Year 5727 was year Samech in Machzor HaGadol, and also year ט in Machzor HaKatan, the year of the Tikkun of Yesod.

In the current Machzor Gadol, year Samech is in between years ז and ט of Machzor HaKatan. That is, Samech is in between the two candidate years for the Tikkun of Yesod. If we choose it to be, the Tikkun in year ז will strengthen the Tzevaot before the awesome Samech of ס"ו ופלגא.

There is more. The 7-year cycle of the planets and the 12-year cycle of the Mazalot also harmonize with the cycles of the Sun and the Moon. Around our current Machzor, a remarkable symmetry exists which involves all cycles. The last Tikkun of Chesed of the 12-year cycle was in the same year as the last Tikkun of Yesod - in year 5765. That year was also the year of the last Tikkun of Gevura (Din).

The Geula calenda mirrors the special year 5765 in another special year, 5801. In that year, the Tikkunim of Chesed and Yesod will also co-occur, this time just after the Tikkun of Din, which is in year 5800, close to its end. Moreover, the counts of Chochma and Bina converge at this point. Both reach 71, which is the value that underlies the convergence at טצ"ץ, as 499 is seven times 71.3.

סז

Yom Yerushalayim and the Last Generation(s)

Talmud Bavli, in Sanhedrin 99a, brings the following three teachings regarding the length of the period of Geula.

Rabbi Eliezer learns from Tehilim 95:10 that the period of Geula takes 40 years, the time that Am Yisrael was in the Midbar. These are the years of the last generation, which started in 5751, and which inherits the spiritual inclinations of the generation of the Midbar. The years from 5751 onwards are characterized by the 42 journeys described in Parshat Masei. These are years counted from the death of Rabbi Meir Kahane, who so often spoke about forty years.

Rabbi Elazar ben Azarya says that the period of Geula takes 70 years, according to the words of Yeshayahu (23:15). These are years counted from the miraculous liberation of Yerushalayim, the years of Keter Yehuda. Today we count 42 years.

Rebbi says that the period of Geula takes three generations. He learns this from Tehilim 72:5: "They shall fear you with the Sun and in view of the Moon, a generation and generations." These are the three cycles of the Sun that bring the Tikkunim of Zeir Anpin that define the Geula, from the Samech of 60 in year 5727 until the Samech of 72, three times 28 years later, two times 42.

Combining the teaching of Rabbi Eliezer with the teaching of Rebbi, we deduce that also from the creation of the State of Israel there is a period spanning 84 years: 42 years of the generation until but not including 5751, followed by 42 years of "the last generation," from 5751 onwards.

סו

Rav Nachman Kahane about Iran

This is by Rav Nachman Kahane. It was written 3.5 years ago, at Parshat Noach 5766. It gives an awesome perspective on the events that are taking place today.

The deluge which destroyed almost all of mankind at the time of Noach engraved an indelible fear in human consciousness that an event of comparable proportion is again possible. There are those who hypothesize that another worldwide catastrophe or pandemic could possibly occur and others who believe that it will definitely occur.

Every generation produces its seers who predicted the day and even the moment when Hashem’s wrath would again break out in all its consuming fury to take down the helpless species called Man, and although their predictions have time and again failed to materialize, they go on predicting the day when it will not be worthwhile to even get out of bed.

The pursuit of predicting future devastating events has an opposite parallel – the pursuit of predicting when Hashem will send the Mashiach to save His people Israel and the world. And, we too, have been disappointed time and again when the date arrived and we found ourselves in an even more precarious situation than before.

It is as if there is a competition between the two camps regarding which will arrive first: the Mashiach who will save the world from destruction or the unspeakable catastrophic event which will decimate all human life.

I feel that each camp is frustrated in its efforts to predict which will occur first because they err in their perception and evaluation of reality.

The future salvation and annihilation of billions of people are not separate events: they are inexorably bound together. At the time when HaShem will send down His fury on the world’s wicked, that will be the time when tzaddikim will find salvation.

This fundamental principle is articulated in the gemara Sanhedrin 98b when discussing the generation of the Mashiach’s appearance. The great amora, Ula, declares: “yasay velo achimenay” – let him come but I don’t want to see him, because of the great human suffering which will occur at the time. His fellow amora, Rav Yosef, declares that he wishes to be present at the time and is even willing to suffer so much as to “sit in the shadow of the Mashiach’s donkey’s dung".

Two approaches, two attitudes. But both agree that Armageddon and the Mashiach will share center stage simultaneously.

How will it play out? Who are the major players?

The first Rashi in the Torah quotes Rabbi Yitzchak in the Midrash Tanchuma who poses the question: the Torah is the book of mitzvot of the Jewish nation, therefore it should begin the first mitzva which Hashem commanded us – the calculation and declaration of new months and years, not the story of creation?

And Rabbi Yitzchak explains that Hashem began the Torah with the story of creation so that the nations of the world (the civilized nations who maintain the respect for law and order; not the murderous ones who have no connection with the spiritual-judicial world) who will in the future accuse the Jewish people of stealing Eretz Yisrael, would know that since Hashem is the creator of all that exists, He has the right to give Eretz Yisrael to the Jewish nation at the expense of all other peoples.

Here Rabbi Yitzchak stops. How will it play out? Will the goyim be convinced by our presentators? Will they cast our claims aside and mete out their idea of justice through war or other sanctions against us? Rabbi Yitzchak and Rashi, what comes next?

Yalkut Shimoni at the end of sefer Yeshayahu (#499) quotes the tana Rabbi Yitzchak, who states that in time Paras (Persia-Iran) will be the fear of the entire world. Iran, says Rabbi Yitzchak, will destroy the entire world.

The world leaders will go back and forth frustrated in their efforts to save what they can, to no avail. And Am Yisrael will also be petrified by the impending danger: And Hashem will say to us, “Why are you afraid. All of this I have done in order to bring you the awaited redemption. And this redemption will not be like the redemption from Egypt, which was followed by suffering. This redemption will be absolute, followed by peace.

It is intriguing to note that Rabbi Yitzchak with whose words Rashi begins his commentary, leaves us suspended not knowing how the final scenario of the world will develop, is the same Rabbi Yitzchak in the Yalkut Shimoni who sells it out: Yisrael, Iran, the nations of the world – it’s all there. Rashi, when he chose the Midrash Tanchuma, knew what Rabbi Yitzchak said and appears in the Yalkut Shimoni, but Rashi purposely lets us “hang in mid-air” because when discussing the creation of the world it makes no sense to discuss its finale.

Rabbi Yitzchak’s description of the end of history includes the major participants, as noted above, but he is very discreet and refrains from divulging too many details; for this we have to go to the gemara in tractate Avoda Zara 3a.

In future time Hashem will mete out to each nation and individual his earned reward or punishment. The reward which will be showered upon Am Yisrael will evoke jealousy among the nations and Hashem will answer that the Jews who struggled with keeping the Torah against all odds deserve these benefits but the nations who did not, will not benefit from them. The nations will reply that had Hashem given them the Torah, then they too would have kept it. Hashem will then say that they are incapable of keeping the Torah, but nevertheless Hashem will command them with a mitzva kala (easy mitzva) for which, if they succeed, He will provide them with rich rewards, the mitzva of succah.

The goyim will run to build succot on their roofs, Hashem will then bring out the full heat of the Sun just as in the hottest summer day and the goyim will degrade the succot by hastily exiting them along with the difficulties suffered in the heat.

The rabbis in the gemara, by their golden choice of words, are telling us what Rabbi Yitzchak did not want to reveal – how the last scenes of history will play out, as follows.

After the close of the Second World War, the world’s major nations established the United Nations. This organization, arising from the shamples of the League of Nations, accepted resolutions intended to guide member states in their relations with other member states. Foremost among these resolutions is the rule that no nation shall threaten a fellow nation.

The UN is the “mitzva kala” which the gemara in Avoda Zara refers to because a succah is defined as “dirat arai” – a temporary dwelling as opposed to a permanent one. For the permanent one is in its respective geographical area and the temporary one is its presence twice a year in the New York headquarters building.

Hashem will “expose the heat of the Sun” making it most difficult to exist in its midst. The “heat” is the great moral dilemmas which face the member states. The “hottest” of which occurred when Iran threatened to “erase the State of Israel from all the maps of the world”. The UN did not remove Iran from its membership because on he one hand they have oil and will soon posess atomic weapons, and who did they threaten anyway – Israel. The UN escapes their moral responsibilities (once again) and the end of the world order can be measured to have begun.

How the end will indeed play out, no one knows for sure. But the connection between the words of the various midrashim and the realities of our life today are too clear to be overlooked.

In the end, whatever occurs the safest place to be when it happens will be Eretz Yisrael.

It is the Noach's arc of the end of time.

סה

The Kotz of the Yud

I can now formulate an aspect of the secret of the Kotz of the Yud. Partzuf Arich Anpin is divided into four similar Sephirot, according to four directions above and below: One direction is towards Adam Kadmon, and three are into the world of Atzilut: left, right, middle. This is included in the Sod of אהב"ה and the Dalet of Echad in Sh'ma Yisrael. Also, the space-time manifold is homomorphic to Arich Anpin. The three "spatial" dimensions are equal, below the "temporal" dimension.

The count of Arich Anpin proper is the child count that extends Keter Yehuda. It starts at 63 of Keter Yehuda, year ת of Machzor HaGadol, and lasts for 14 (100/7, י''ד) years. Hence, Arich Anpin extends Keter Yehuda with 4 years.

The lower aspect of Arich Anpin is refined first. At the end of the counts of Keter Yosef and Keter Yehuda, this is finalized by the count of Keter Moshe, the Keter of the middle. Keter Moshe is the child count contained by Keter Yehuda. It starts at 59 of Keter Yehuda, year צ of Machzor HaGadol, and also lasts for 14 years.

סד

Fractality

Sephirot have fractal and recursive structure. Sephirot consists of Sephirot, which consist of Sephirot, and so forth. Lower Partzufim have descendancy relationships to higher Partzufim, and there is no end to how high this goes.

Fractality is also in the nature of the counts associated to the Sephirot: Counts spawn child counts. As the Sephira counts represent processes of repair, child counts represent repair at levels elevated above the levels of repair represented by parent counts.

Child counts can be contained by the parent, or they can extend the parent. Contained child counts can be in the parent's dimension or they can be in a different dimension. A child count can extend the parent count when both are in the same dimension. If child and parent are in the same dimension, the child goes seven times faster than the parent.

Contained child counts start at 59 of the parent, at the first measure of the parent's completeness. Extending child counts start at 63. It follows that contained a child count in the dimension of its parent reaches 100 when the parent reaches 73. Such a child count reaches 70 when the parent reaches 69, and 73 when the parent reaches between 69 and 70. Extending child counts reach 73 when the parent reaches 73. The extension of the parent grows from the first measure of completeness of the child, at 59, and is in full force from 73 to 100 in the child's count.

These are the general principles. Here are important examples, from the right:

The count of Chochma is spawned by, and extends, Malchut. The Malchut count terminates at 511, 7 times 73. Chochma extends Malchut until 100 of Chochma is reached. This restores the range of Malchut to what was before the rise of the hatred of Yosef. The extension reflects that even though Abba is elevated above Zeir Anpin, the two are similar and mergeable.

The count of Keter Yehuda is spawned by Chochma as a contained count. Keter Yehuda represents a process of refinement within Abba, which provides the right-side Keter to Zeir Anpin.

Keter Yehuda spawns a count of Atik Yamin into a different dimension. Atik Yamim is, at this stage, beyond Zeir Anpin. Even so, the repair of Atik Yamim is predicated on a measure of completeness of the repair of Zeir Anpin.

סג

In Conclusion

The Sephira of Yisrael is Tiferet. Our natural power is to rule over the Tzevaot, the Heavenly Hosts - Yesod, Hod and Netzach. With Israel at this level, Kedusha (holiness) rules the world, even as evil exists.

What I have tried to show from several angles is that the appointed time for the restoration of Israel's power is in the current Machzor Gadol. It must naturally start with our recapturing Israel's rulership over the lowest of the Tzevaot, Yesod.

I will conclude the argument with a reasoning that I suggest shows exactly what should be done, and when.

The Halacha is that the earliest permissable solar date for the first day of Pesach is the day before the Spring equinox. See Talmud Bavli Rosh HaShana 21, and Rashi there. See also Sanhedrin 13. We must make a leap year if Pesach would otherwise be earlier than the day before the equinox.

The Sages here instruct the future Sanhedrin how the Jewish calendar should be. In the Galut calendar, the year of the earliest Pesach is year 16 of the cycle. Nowadays, the solar date of that Pesach is March 26 or 27, six or seven days after the Spring equinox. In the time of Hillel, Abaye and Rabba, Pesach in year 16 of the Galut calendar was indeed the day before the equinox. The average date of Pesach is drifting towards the Summer because the calendar's prescription that there be 235 months in 19 years does not exactly fit Nature's data.

The Galut calendar has leap years 3, 6, 8, 11, 14, 17, 19. Calculation based on Chazal's instruction shows that, in our time, the leap years should be years 1, 4, 6, 9, 12, 15, 17. Such should be the Geula calendar. Its latest Pesach date is in year 6, called year ז, of Machzor HaKatan. The Tikkun of Yesod is in the year of the latest Pesach. Therefore, the Geula calendar has the Tikkun of Yesod in year ז.

Tikkun in year ז signals our leaving the realm of 500/60

ך" ס" ה"ם תצט"א

and our entering the realm of 66:

ס"ו ה"ם תצטא"ז ך"ו

The formula for 66 has the required ז, and at the same time introduces a novel Tikkun, ו, which at zero distance from ה fits the Tikkunim of Machzor HaGadol, being predicated on nothing, except Tzaddik himself. Conversely, Moshiach ben Yosef depends on Vav. The Tikkun at ו must be the cancellation of the Galut calendar. Year ו of the current Machzor Gadol, year 5774, is a leap year in both the Galut and Geula calendars (year 17). It is therefore the natural year for the transition. See also this pressing consideration. The new calendar will then first deviate from the Galut calendar in year 5776, the year of 66.

The calendar of the Geula will entice the Sitra Achra, but the Tikkun of ז is to frustrate evil plans as it brings down light and strength to Israel. May it be so.

The Tikkunim of the cycles are Tikkunim for Zeir Anpin, except for the one of Malchut. Originally, the four cycles had ten Tikkunim, from ten Sephirot, one for Malchut and nine for Zeir Anpin. With Vav and three times Samech, the total number is 14, one for Malchut and 13 for Zeir Anpin.

This completes what I had to write regarding the appointed time for the restoration of Sanhedrin. Should I have have written beyond the permitted, it was for the sake of Heaven. May the reader be blessed in the service of HaShem.

השיבה שופטינו כבראשונה

סב

Ein Mazal L'Yisrael

The Sages teach (Talmud Bavli, Shabbat 156) that, in principle, Israel is not subject to astrological fate: Ein Mazal L'Yisrael. Careful analysis of the Talmudic discussion reveals that the conclusion Ein Mazal L'Yisrael is a hard call. Why?

The cycles of the Sun, the Planets, the Mazalot, and the Moon are associated to the ten Sephirot. Not all Sephirot are at the same level. Some are higher, some are lower. When Israel is at a very high spiritual level, we can rule over all Mazalot: Ein Mazal L'Yisrael. This will be in the time of Moshiach. When the spiritual level of Israel is lower, we may rule over the Mazalot of some Sephirot and be subject to others. In this case, Ein Mazal L'Yisrael is only partly true. And this is not the worse case.

The lowest of the Sephirot of Zeir Anpin is Yesod. The Torah commands that Israel must rule over Yesod. Yesod corresponds to the cycle of the Moon, and that cycle is in Israel's power by an explicit decree. We must determine the days of the new Moon. We must determine which years have 13 months and which years have 12 months. It is in our hands to say in which years Pesach will be late and in which years Pesach will be early. The Torah gave us power to influence the flow of Chesed to the world.

Understand the tragedy in our inability to change the Galut calendar. At the national level, we lost our basic power. Without Sanhedrin, Israel does not rule over the Mazal of Yesod. Not even Yesod. Even so, at times appointed by Mazal, Jews appointed by Mazal are granted the power to bring change. Obama has a point. Time for change.

סא

Divine Equations

For the Partzufim Chochma, Bina, Zeir Anpin and Malchut, there are two types of Sephira counts. The counts of Zeir Anpin and Malchut lead to 500 and a little further. The counts of Bina and Chochma lead to 60, (63), 66, 72 and onwards to 100. The latter relate to the following famous section of Zohar Parshat VaYera 119a:

ופקידה ברזא דוא"ו שית רגעי ופלג עידן ובזמנא דשתין שנין לעבורא דדשא באלף שתיתאה יקים אלה שמיא פקידו לברתיה דיעקב ומההוא זמנא עד דיהא לה זכירה שית שנין ופלגא ומההוא זמנא שית שנין אחרנין ואינון שבעין (ותלת) ותרין ופלגא, בשיתין ושית יתגלי מלכא משיחא בארעא (שמות ז' ב ט' ב) דגליל וכד ככבא דבסטר מזרח יבלע שבע ככביא מסטר צפון ושלהובא דאשא אוכמא תהא תליא ברקיעא שיתין יומין וקרבין יתערון בעלמא לסטר צפון ותרין מלכין יפלון באינון קרבין

Many have tried to locate the period of 72 years described here by counting calendar years from the beginning of centuries, or from historical events. However, the time-model of the Zohar is not a trivial one. It is not entirely linear and not even always monotonous. That is, the "years" of the Zohar do not always proceed with the same speed, and later times may precede earlier times.

The 60 years mentioned in the beginning of the fragment relates to the formula for Samech of the middle that was mentioned before:

ס" ה"ם תצט"א

The Samech here is the center of Machzor HaGadol, in between Hod and Netzach, left and right. The formula expresses that the first Tikkun of Samech is when Yovel adds 1 to Malchut at 499. How does this Samech of the middle accommodate the word שנין in the phrase שתין שנין? Its formula can be viewed as the middle way in between the left and right year counts: 500 of Malchut is when Bina is 60.5 and Chochma 59.

The 66 and 66.5 mentioned by the above Zohar section relate to the count of right, of Chochma, and their formulas are:

ס"ו ה"ם תצטא"ז
ס"ו ופלגא ה"ם ך"ו ופלגא

Here תצט"א and "ך denote 500 of the right and left, respectively. Taking the two halves (ופלגא) to cancel each other out, the two formulas may be combined:

ס"ו ה"ם תצטא"ז ך"ו

These are divine equations. The wise will understand. They capture Arizal's teaching regarding the 13 Yeorin after 500, in שער מאמרי רשב"י, Parshat VaEra. It should be clear that this teaching is based on the above fragment of the Zohar and the understanding that the events of 500 and 60 are the same.

ורזא דא לתתא לאו אנון אלא ט' תקונים

ס

Sod HaIbur, Part Two

Sod HaIbur does not refer to the fact that there are very close to 235 lunar months in 19 solar years. Nor does Sod HaIbur refer to the precise duration of the lunar month. Surely, the halachic formulation of this astronomical knowledge was prophetically inspired, but it is not hard to verify the data experimentally, and this was surely done by the ancient world's astronomers.

Scientific data does not single out Israel. In the ancient world, other nations had equivalent astronomical knowledge. Perhaps one has to be a scientist to understand that Sod HaIbur cannot be a secret of astronomy. Rather, Sod HaIbur is about that what does single out Israel: Tikkun HaOlam.

Israel's weakness in the Galut is because of Imma's aloofness from Zeir Anpin, and from Malchut. Ibur hints at the umbilical cord. Sod HaIbur is about Imma renewing ties with Zeir Anpin, so that nourishment can flow to Zeir Anpin, and through Zeir Anpin also to Malchut.

Yovel began to strengthen Malchut at טצ"ץ, which symbolizes the equality of Malchut and Zeir Anpin. This refers to Imma's direct ties with Malchut. After having become equal, Malchut is becoming independent of Zeir Anpin. What is next and soon to come is the Zivug between Malchut and Zeir Anpin. As I have mentioned, the Arizal stated exactly when it will be.

The Galut is to be over soon, and the calendar of the Galut must reach its end in accordance. The matter may seem moot but is very urgent, as I hope to explain shortly, B'Ezrat Hashem. To formulate the matter sharply for the sake of Heaven: The termination of the Galut calendar is a pre-designated action that is essential to maintaining B'ita Achishena, and the matter is almost due. In other words: The appointed time to unite in Sanhedrin has arrived.

"Do not keep falling, stand up! The virgin of Israel was abandoned. There is none to raise her up." (Amos 5:2)

ברוך אשר נתן לשכוי בינה להבחין בין יום ובין לילה

נט

Sod HaIbur, Part One

The Sages of the last Sanhedrin fixed the Jewish calendar according to Sod HaIbur, a very profound secret, much more profound than commonly perceived. After the defeat of Bar Kochba, the Sages understood Ruth 3:13

ליני הלילה והיה בבקר אם יגאלך טוב יגאל

to teach that a long night lay ahead, the night of the Galut, and that in the morning there might be a first redeemer, by the name "Tov". This is Moshiach ben Yosef, as explained in Kol HaTor, Chapter 2, Part 1, Siman 51:

הרואה ט' בחלום [סימן טוב לו], וזה שייך לתבונתו של יוסף, ועליו נאמר טוב עין הוא יבורך, והוא טצ"ץ ביסוד

See also Tikkun 21 of Tikkunei HaZohar. The Sages chose the calendar to be such that the solar date of Pesach of the eighth year of Machzor HaKatan is later than in all other years. Year eight of Machzor HaKatan is called year ט as explained before. The calendar for the Galut was thus built on "Tov", to give strength to Moshiach ben Yosef.

There is significance to Pesach being early or late in the solar year. The Sun represents Zeir Anpin. Pesach represents the Geula. If Pesach is late, Zeir Anpin is strong during the Geula. And see: The Jewish state arose in year ט of Machzor HaKatan. The six-day war was in year ט of Machzor HaKatan.

Why then is Pesach not in the Summer? To trick the Sitra Achra into believing that there is a chance that evil can win. The seemingly innocent Mitzva to keep Pesach in Chodesh Aviv, in the Spring, thus touches upon the essence of reality, and the fight between good and evil. Likewise, the seemingly arbitrary implementation of this Mitzva by the last Sanhedrin conveys great secrets. If Heaven permits, I will elaborate in the next posts.

נח

B'Ita Achishena

In the absence of national Teshuva, the Torah teaches that the Geula will come at a time determined by Heaven. Our sages call this scenario B'Ita, meaning "in its time." The GR"A together with other Tzaddikim in the line of Moshiach ben Yosef accomplished a great Tikkun that accelerated the B'Ita scenario. Am Yisrael was granted the "B'Ita Achishena" scenario, which is unfolding before our eyes. Though we do still live in the shadow of the original B'Ita scenario, it was surely pushed aside. I have explained that since טצ"ץ, Yovel adds to the counts of Malchut and Chochma. This symbolizes the acceleration of the Geula achieved by the GR"A and other Tzaddikim in the line of Moshiach ben Yosef.

The B'Ita Achishena scenario requires that appointed people act in certain ways at appointed times. Hence, it is utterly important to study these appointed times, as well as the required actions. The Talmudic dictum that warns against computing end-times does not apply to B'Ita Achishena. It does apply to the B'Ita end-times, about which I will therefore not write more than I just did.

The proper way to interpret the above is as follows. Moshiach can come any day in case Am Yisrael does national Teshuva. In absence of such Teshuva, B'Ita Achishena applies, as long as it is intact. Using other language, Moshiach ben Yosef will redeem Israel, if he does not die. We will end up in the B'Ita scenario only if we should Chas v'Shalom fail to maintain B'Ita Achishena.

Again, the process of Geula in B'Ita Achishena is not automatic. The GR"A merited being the appointed person to set B'Ita Achishena in motion. In the same vein, keeping things on track depends on appointed people doing the right things at the right times. In a sense all of Israel is appointed. All can contribute to softening the process of Geula that is unfolding, or the opposite, G-d forbid. Yet, there are special tasks for special people. With the help of Heaven, I will relate to an important case in point in the next couple of posts.

הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו - הכוונה על יעודים, מועדים ומיועדים, הנצנים הם היעודים היינו עקבות משיחא. עת הזמיר הגיע, הם המועדים, היינו הקצין והפקידות. וקול התור נשמע הם המיועדים, היינו השליחים המיוחדים. וכולם כלולים ביעודו של משיח הראשון

(קול התור ב:א:לח)

P.S. Regarding the identity of Yovel years (and various other relevant matters), see this book.

נז

HaShem Tzevaot

There is an awesome background to the six-day war having occurred at 499 of Malchut, and the Yom-Kippur war at 499.5 of both Malchut and Zeir Anpin. The number תצ"ט, 499, hints at the name HaShem Tzevaot, as 499 is the gematria of the word Tzevaot, צבאות, which means hosts or armies.

In the realm of Sephirot, the Tzevaot are Hod and Netzach together. Samech of Machzor HaGadol represents this combination, its position being right in between Hod and Netzach.

Samech, the combination of the Tzevaot of left and right, refers to victory in war. And see: The first Tikkun at Samech was the six-day war.

Malchut's weakness is in the separation from Imma and from Zeir Anpin. At the first Tikkun of Samech, Yovel - Imma - strengthened Malchut. Though a regression ensued, the process of repair continues covertly until the achievement of the full Tikkun, in the near future. The wise will understand.

Zeir Anpin's weakness is in the separation from Malchut and, in a different way, from Abba. The Arizal revealed that the duration of Zeir Anpin in the state of separation is 506.5 "years." The second Tikkun at Samech will be when Zeir Anpin will reach 506.5. The wise will understand.

נו

Lag B'Omer

The students of Rabbi Akiva died for 32 days because they did not grant enough Kavod to each other. We must seek the Kavod of HaShem, and the Kavod of others. We must flee from drawing Kavod to ourselves. The nurture of pride is a great temptation to great people. Pride is what made Kayin sin. Pride made Yosef's brothers sin. Pride is what made the ten Spies sin, seeing that their position of leadership would be lost to them after entering the Land. Pride is what made Korach rebel against Moshe. Pride caused the sin of Yerovam ben Nevat, who could not bear the thought to be second to the son of Yishai. Pride leads to hatred and division. This is how Sinat Chinam arose during Bayit Sheni. The persistence of the sin of pride is why Israel had to submit to the nations. Its rectification requires a reality in which the holiest of the Jews can be murdered by the lowest of the gentiles, as happened to rabbi Akiva himself. The wise will understand.

נה

The Secret of Samech

After Tikkun HaOlam at טצ"ץ אאאצצץ"ץ, at Aleph Sofit, there is one more Tikkun related to Machzor HaGadol, a greatly hidden secret pointed to by Tzaddik in the manner that I have explained before: From Malchut to Samech, the center of the Machzor, is צ"צ.

The defining Tikkun at Samech is to be in the next Machzor, just before Chochma reaches 72. However, in a manner similar to the Tikkun of Aleph Sofit, the Tikkun of Samech "grows" at two instances before 72. The Zohar refers to them as 60, and as 66 and a fraction (See, for instance, here).

The Tikkun of 60 occurred in year 5727, in year Samech of the Machzor. It was the six-day war. This was when Malchut reached 499, and also 500, as Yovel first strenghtened Malchut, which lifted Chochma to 59. Hence, ך" ס" ה"ם תצט"א. Tartei Mashma.

The Tikkun of 66 and a fraction will be in year Samech of the current Machzor.

נד

Three Geulot and an Apology

I speculated earlier that the Kadosh Elyon's Ma'amar about Birkat HaChammah that recently made waves in Klal Yisrael was a hint at the awesome cycle of Machzor HaGadol that has just ended. In the light of the previous post it becomes clear how this period was so awesome. It brought four Tikkunim that directly prepare for the final Geula, in years ץ, צ, ה, and א Sofit.

In his Ma'amar regarding Birkat HaChammah on Erev Pesach, the Kadosh Elyon mysteriously referred to the Geulot of Mitzrayim and Purim. This might be a very hidden hint regarding the cycle of Machzor HaGadol that brings the final Geula. Geulat Mitzrayim was in year 2449, which was year מ of the Machzor. Year מ corresponds to the Sephira of Hod, on the left. The Ramchal comments in Tikkun 4 of Tikkunim Chadashim that Geulat Mitzrayim was from the left, the side of Gevura, and for that reason was complete as far as Mitzrayim is concerned.

The Geula of Purim was in year 3406, according to Masechet Megilla - it was the penultimate year of Achashverosh, while Bayit Sheni was in the second year of Darius. Year 3406 was year צ of the Machzor, and that year corresponds to the Sephira of Netzach, on the right. The Ramchal comments that Geulat Bavel was from the right, the side of Chesed, and that it was not complete for this reason. Many remained in Bavel.

The final Geula will be from the left as well as from the right. The Ramchal comments, in the same Tikkun 4, that Moshiach will merit the 50th gate of wisdom, which Moshe Rabbeinu did not merit. Then Moshe will come to attain the same level, to unify the left with the right, and to seal the Geula.

In view of this interpretation of the Kadosh Elyon's Ma'amar, I regret that initially I dismissed it out of hand.

נג