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

Birkat HaChammah: Blessing for Hanhagat HaOlam

Here is what I can do to explain ך" ה"ם תצט"א. I apologize if it seems cryptic. It has to be.

The three Machzorim described in the previous post relate to three Sephirot: Chesed, Gevura, Yesod. Machzor HaGadol relates to the seven remaining Sephirot - Malchut at ה, Hod at מ, Netzach at צ, Tiferet at ת, Bina at ם, Chochma at ץ, Keter at א Sofit (אות אלף סופית היא כתר).

Machzor HaGadol relates to the Parzufim of Olam HaAtzilut as follows. At regular א is Zeir Anpin. At ה is Malchut. Imma and Abba are at ם and ץ. Arich Anpin is at א Sofit.

Tikkunim occur in all Sephirot. Regarding Machzor HaGadol, the most notable Tikkunim are in the Sephirot of Zeir Anpin: Hod, Netzach and Tiferet. The driving Tikkunim are at Tzaddik (צמח), both צ and ץ (with ט of Chesed/Yesod: ט"צץ) for Netzach and Abba.

From Zeir Anpin to Malchut is ט, namely 2+3+4. This refers to טצ"ץ, which occurred at the Yom Kippur war, in year ת of the Machzor. At the first instance of Malchut after טצ"ץ a defining Tikkun of Malchut occurred.

From Malchut to Hod is צ, namely 6+7+8+9+10+20+30. The defining Tikkun in Hod is dependent on Malchut and on one Tikkun of צ after טצ"ץ. The Tikkun of Hod relates to Moshiach ben Yosef. The Tikkun of Hod in 5753 could not occur and Moshiach ben Yosef was killed.

From Malchut to Tiferet is צצ"ץ, namely צ plus 40+50+60+70+80+90+100+200+300. The defining Tikkun in Tiferet builds on Malchut and two Tikkunim in צ and one in ץ after טצ"ץ. Abba will strengthen Zeir Anpin.

From Malchut to Imma is צצץ"ץ, namely צצ"ץ plus 400+500. Imma will strengthen Malchut, and bring hatred to an end, in the wake of two Tikkunim in צ and two Tikkunim in ץ after טצ"ץ.

We will reach טצ"ץ צצץ"ץ in 5786.

Finally, Tikkun HaOlam, the Tikkun for Keter, is destined to occur at טצ"ץ אאאצצץ"ץ, where Aleph is Sofit (טצ"ץ צצץ"ץ plus 600+700+800+900). This is a special case, as this Tikkun is conditioned on itself. Therefore, it must "grow" and occur twice in a covert fashion before it occurs overtly. After that, at Aleph Sofit, one more than 999, is the final unison of left and right.

The Halacha is according to Abaye. We say Baruch Oseh Bereshit in the year of Zeir Anpin, having in mind the harmony of all cycles. This has absolutely nothing to do with the Sun at a physical level, or with the Moon, the planets, or the Mazalot. The Halacha is a compromise, though not because of the scientific inaccuracy of the length of Shmuel's year. The Halacha is a compromise because a priori one should bless the Creator upon perceiving Hanhagat HaOlam.

Baruch Oseh Bereshit

נב

Gevura, Chesed, Yesod: The Planets, the Mazalot, and the Moon

To understand this post, read first the previous post. Chaf Sofit, ך, represents the Hand of Din, which brings history to a close before we would not survive. Its Sephira is Gevura, the cycle of the planets. ך is the fourth letter of the seven letters of this cycle. In year ך of the cycle, we receive a measure of Din. That is, in the years that are multiples of 7, plus 4. The last year of Din was year 5765 (7*823 + 4). He who knows the date of the events of years ך and perceives them, should say Baruch Oseh Bereshit, as the Beraita says.

טצ"ץ represents the balance between Din and Chesed that tilts in our favor upon our Teshuva. Its Sephirot are Chesed and Yesod, the cycles of the Mazalot and of the Moon, respectively. ט is the fifth letter of the twelve letters of the cycle of the Mazalot. In the fifth year of this cycle, a measure of Chesed reaches us. That is, in the years that are multiples of 12, plus 5. The last such year was, again, 5765 (12*480 + 5). ט is the eighth letter of 19 letters of the cycle of the Moon. In the eighth year of this cycle, we merit a measure of Chesed. That is, in the years that are multiples of 19, plus 8. The last such year was, once more, 5765 (19*303 + 8). He who knows the dates of the events of years ט and perceives them should say Baruch Oseh Bereshit, as the Beraita says.

The above underlies much of what I have written before. The first 319 counts of Din did not count as Din because Israel did not sin yet, and the first 278 counts of Yesod did not count as Chesed, until the Tikkun of the Arizal. Therefore, Din and Chesed did not reach ך and תצט"א until very recently.

I have now explained two letters of ך" ה"ם תצט"א. The other letters are associated with the cycle of the Sun. The next post will discuss this, B'Ezrat HaShem.

מה רב טובך אשר צפנת ליראיך דא ט' דטובה גניז בגויה, אבל לזמנא

(רמח"ל, תקונים חדשים, תקון ראשון)

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

(קול התור פרק ב חלק א: נא)

נא

Numerics of the Aleph Beth

In this and the next two posts, I wish to explain the Beraita of Talmud Bavli 59b quoted in the previous post. The crucial secret is the expression ך" ה"ם תצט"א. This secret refers to the timing of the Geula, in its time, B'ita. To explain this expression, and its relation to the Beraita, I first digress to the numerics of the Aleph Beth. This is based on Sepher Yetzira and related teachings.

The Aleph Beth has 22 letters. The first 9, א through ט, have numerical values 1,2,3,4,5,6,7,8,9. The next nine, י through צ, have numerical values 10,20,30,40,50,60,70,80,90. The last four letters, ק through ת, have values 100,200,300,400. Five letters have a "Sofit" variant: ץ,ף,ן,ם,ך, which have values 500,600,700,800,900. That makes 27 letters, which reach up till 900. Letter number 28 is Aleph-Sofit and has value 1000. The 28 letters correspond to the length of Machzor HaGadol, the 28-year cycle, the cycle of the Sun.

Similarly, the letters of the Aleph Beth minus letters אמ"ש correspond to the 19 year cycle, Machzor HaKatan, the cycle of the Moon with respect to the Sun-Earth system: 19 solar years have 235 lunar months.

Similarly, the seven letters of the Aleph Beth that can be doubled, בגדכפרת, correspond to a seven-year cycle, related to the seven planets. This cycle coincides in our days with the Shmita cycle.

Similarly, the 12 letters הוזחטילנסעצק, the letters of Machzor HaKatan minus the letters of the seven-year cycle, correspond to a twelve-year cycle related to the twelve Mazalot.

Now we can parse the expression ך" ה"ם תצט"א. It reads: 500 are 499 plus 1. Namely, the sofit letter ך has value 500, תצ"ט has value 499, and א has value 1. The intention of the expression is that the time of the Geula is reached when the 500 of the left (ך) and the 500 of the right (תצט"א) are reached together. The 500 of right consists of 499 achieved through Tikunim, of the Sephira Malchut, from below, while the one is added from above. I have explained earlier in detail how the convergence of the 500 from the left and the 500 from the right occurred in "the sixties," some forty years ago. For who wonders why then Moshiach did not come yet, a simple answer lies in the prophetic phrase יש תקוה לאחריתך (Yirmyahu 31). For some things we may have to wait until תקו"ה, that is, until 511.

Hence, it is fitting for the Aleph Beth to end with Aleph, which means a thousand, and for its count to reach a thousand. Regarding the convergence of left and right, Aleph points at the secret of 999, a thousand minus one. The precise convergence is with left and right adding up to 999, with left and right both at 499.5. The secret regarding 999 is coined טצ"ץ, following the extended Aleph Beth, as used for Machzor HaGadol (900=ץ). As I have explained before, טצ"ץ has happened. It was the Yom Kippur war.

How ך" ה"ם תצט"א elucidates our Beraita, will be the subject of subsequent posts, B'Ezrat HaShem.

נ

Jewish Astrology

I saw a challenge by Rav Bar-Hayim, claiming that the statement by Abaye in Talmud Bavli Berachot 59b, regarding Birkat HaChammah is a late addition to the Talmud from the time of the early Rishonim. His proof is that none of the Gaonim make reference to it. He concludes that Birkat HaChammah should not be said.

Here is the passage of Talmud Bavli:

תנו רבנן: הרואה חמה בתקופתה לבנה בגבורתה וכוכבים במסילותם ומזלות כסדרן, אומר ברוך עושה בראשית. ואימת הוי? - אמר אביי: כל עשרים ושמונה שנין, והדר מחזור ונפלה תקופת ניסן בשבתאי באורתא דתלת נגהי ארבע

Rav Bar-Hayim refers to the following Talmud Yerushalmi:

הרואה את החמה בתקופתה ואת הלבנה בתקופתה ואת הרקיע בטיהרו אומר ברוך עושה בראשית אמ' רבי חונה הדא דתימר בימות הגשמים בלבד לאחר שלשה ימים הה"ד ועתה לא ראו אור וגו' הרואה את הלבנה בחידושה אומר ברוך מחדש חדשים

The statement of Abaye in Talmud Bavli comes to explain a Beraita, which says, among other things, that the Beracha "Baruch Oseh Bereshit" should be said when the Sun is seen in its Tekufa. The Yerushalmi has basically the same Beraita, but does not explain anything similar to what Abaye says. Instead, after bringing the Beraita, the Yerushalmi brings the teaching that we should say a blessing when after three days of rain, the sky clears up and we can again see the Sun.

Rav Bar-Hayim brings Rav Saadia HaGaon's interpretation of the Beraita. Rav Saadia suggests that we should say Birkat HaChammah every year at the Summer Solstice. Rav Bar-Hayim interestingly contends: "The statement [of Abaye] is almost certainly based on a sectarian solar calendar, such as that mentioned in the Book of Jubilees. Thus the entire concept contradicts Hazal who worked with a lunar calendar."

I think the Rav says many truths, but misses one insight. It seems to be true that the statement of Abaye was added after the Gaonim. However, this does not make this statement a corruption. The final redaction of the Talmud only occurred at the time of the latest Gaonim. Also, it seems to be true that Birkat HaChammah is the remnant of something apparently (but not really) extraneous: Jewish Astrology.

My view is the following.

The Beraita records a Takana from the beginning of Bayit Sheni. After the Churban, it was written down as a Beraita, intended for those who understood Jewish Astrology. It relates to the Sun, the Moon, and to the planets and the Mazalot (in the Bavli; the Yerushalmi mentions the sky, Rakia, instead of the planets and the Mazalot). The masses never knew Jewish Astrology, and the Sages would not write about it. Therefore, the Talmud could initially not explain the Beraita. We see this in the Yerushalmi, which brings the Beraita, and then in fact does not explain it. The statement about saying a Beracha after three days of rain is not an explanation, but an independent teaching, which naturally connects to the mentions of the Sun and the sky in the Beraita. Talmud Yerushalmi connects the Beraita's mention of the Moon to the Mitzva of Kiddush HaChodesh, which is a primary Mitzva of the Torah and clearly not the subject of the Beraita - Baruch Oseh Bereshit is not the Beracha for Kiddush HaChodesh.

Therefore, neither Talmud Yerushalmi nor Talmud Bavli offer an explanation for the Beraita's reference to the Moon. No explanation is found in the Bavli regarding the planets being in their paths and the Mazalot being in their order. No explanation is found in the Yerushalmi regarding the sky being in its purity (unless Rav Josh Waxman is right). It seems to me that Rav Saadia Gaon agreed that the Yerushalmi does not explain the Sun-part of the Beraita, as it does not explain what is the Tekufa of the Sun. This is why he suggests his own interpretation for what this Tekufa would be.

For many centuries, the proper explanation of the Beraita was left a secret tradition about Hanhagat HaOlam, known only to a select group of Jews. The explanation regarding the Tekufa of the Sun was added to the general Talmud in a very late stage. It is not correct to conclude from this that the Takana itself was late, or Chas V'Shalom a corruption.

I would like to suggest to the Rav that the Takana of Birkat HaChammah is self-dating, because the year of Rav Shmuel is not accurate. As history progresses, Tekufat Nissan, and therefore Birkat HaChammah, shifts towards the Summer, one day for every 128 years. In our days we say Birkat HaChammah on April 8, approximately 18 days after the Spring equinox. Tekufat Nissan coincided with the Spring equinox in the very beginning of Bayit Sheni. The Takana was issued by prophets.

מט

Four Cups

Leil HaSeder, the night of Pesach, is a time of great emotion. We relive the redemption from Egypt. We revive our belief in the future redemption. We drink four cups of wine. They represent the four stages of the final redemption. The first stage is redemption at the lowest level:

וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם

Physical redemption. This occurred when the State of Israel arose out of the ashes of the Holocaust. The second stage of redemption occurred in the 60's, in particular through the 6-day war:

וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם

The Land of Israel was miraculously redeemed. Yerushalayim fell into the hands of Israel. A world-wide spiritual revolution fell from the sky. The revolution of the 60's was not completed, and was followed by a set-back. Idealism begot materialism. The vacuum left by rejected religions was not filled. Jewish rule over Land of Israel became a contention. Yerushalayim became a burdensome stone for the entire world. The next step of the process of redemption will reverse the set-back. The truth will be clarified unambiguously. A Jew or Gentile who does not serve HaShem may well be just confused. He really is not sure about the truth. Therefore the truth will be come abundantly clear, בִּזְרוֹעַ נְטוּיָה:

וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה ובשפטים גדולים

Israel will be freed from external and internal enemies. With the truth revealed, the resistance of Yetzer HaRa remains. Its removal may require ובשפטים גדולים. Finally, we will serve HaShem in full freedom, freedom from the Yetzer HaRa:

וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים; וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם

מח