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