אמת עכשיו

Choose The Light

2010-03-19T02:07:00.000-07:00

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

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

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

Flee from the Darkness. Choose the Light!

- תם הבלוג -

קיח

Emet Achshav

2010-03-18T04:39:00.000-07:00

The Torah (Shemot 31:6) says:

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

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

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

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

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

קיז

Four Cycles of Trouble and Victory

2010-03-10T22:49:00.001-08:00

History follows a pattern.

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

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

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

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

קטז

Maharsha

2010-03-06T08:47:00.001-08:00

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

Sanhedrin 12:

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

Maharsha:

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

קטו

Geometry of Torah

2010-03-01T21:22:00.000-08:00

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

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

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

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

קיד

Archeological News

2010-02-22T08:09:00.000-08:00

There is interesting archeological news:

"This is the first time that a structure from that time has been found that may correlate with written descriptions of Solomon's building in Jerusalem," she added. "The Bible tells us that Solomon built -- with the assistance of the Phoenicians, who were outstanding builders -- the Temple and his new palace and surrounded them with a city wall, most probably connected to the more ancient wall of the City of David." Mazar specifically cites the third chapter of the First Books of Kings where it refers to "until he (Solomon) had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about."
......
Pottery shards discovered within the fill of the lowest floor of the royal building near the gatehouse also testify to the dating of the complex to the 10th century B.C.E. Found on the floor were remnants of large storage jars, 1.15 meters in height, that survived destruction by fire and that were found in rooms that apparently served as storage areas on the ground floor of the building. On one of the jars there is a partial inscription in ancient Hebrew indicating it belonged to a high-level government official.

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

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

Mazar cites from Sepher Melachim:

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

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

בחצרות בית ה' בתוככי ירושלם הללו יה

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

קיג

מדרש הקץ

2010-02-13T20:25:00.000-08:00

קיב

Fighting Atik Yamim

2010-02-11T08:11:00.001-08:00

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

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

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

חזה הוית בחזוי ליליא וארו עם ענני שמיא כבר אנש אתה הוה ועד עתיק יומיא מטה וקדמוהי הקרבוהי. ולה יהיב שלטן ויקר ומלכו וכל עממיא אמיא ולשניא לה יפלחון שלטנה שלטן עלם די לא יעדה ומלכותה די לא תתחבל
I saw in the visions of the night, and behold with the clouds of heaven, one like a man was coming, and he came up to Atik Yamim and was brought before Him. And He gave him dominion and glory and a kingdom, and all peoples, nations, and tongues shall serve him; his dominion is an eternal dominion, which will not be removed, and his kingdom is one which will not be destroyed.

Chazal comment (Sanhedrin 98a):

אמר רבי אלכסנדרי: רבי יהושע בן לוי רמי, כתיב בעתה, וכתיב, אחישנה! זכו - אחישנה, לא זכו - בעתה. אמר רבי אלכסנדרי: רבי יהושע בן לוי רמי, וארו עם ענני שמיא כבר אנש אתה, וכתיב עני ורכב על חמור! - זכו - עם ענני שמיא, לא זכו - עני ורוכב על חמור
Rabbi Alexandri said: Rabbi Yehoshua ben Levi derived: It is written (Yeshaya 60:22) “in its time” (B’Ita), and it is written “I will hasten it” (Achishena). If Israel will merit, Achishena. If they will not merit, B’Ita. Rabbi Alexandri said: Rabbi Yehoshua ben Levi derived: It is written (Daniel 7:13) “and behold with the clouds of heaven, one like a man was coming” and it is written (Zecharya 9:9) “humble and riding on a donkey”. If Israel will merit, with the clouds of heaven. If Israel will not merit, humble and riding on a donkey.

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

קיא

תיקוני דיקנא

2010-02-09T08:50:00.000-08:00

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

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

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

קי

Three Falls

2010-02-07T21:34:00.000-08:00

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

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

(Talmud Bavli, Sanhedrin 98a)

קט

ודינא יהב לקדישי עליונין

2010-01-31T21:00:00.000-08:00

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

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

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

Sepher Daniel 7:22 seems to be in agreement:

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

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

קח

Humble Authority

2010-01-29T03:26:00.000-08:00

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

Moshe Feinstein
(Hakdamah Igrot Moshe)

קז

The Time to Provoke

2010-01-26T05:22:00.001-08:00

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

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

אל תתגרו בם כי לא אתן לכם מארצם עד מדרך כף רגל
Do not provoke them, for I shall not give you of their land even a step of a foot.

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

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

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

קו

The Emperor Has No Clothes

2010-01-10T18:55:00.000-08:00

Gatekeepers of the entrance gate to Judaism exposed

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

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

קה

Par'oh and Rabbis

2010-01-09T20:41:00.000-08:00

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

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

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

קד

The Fate of Moshiach ben Yosef

2010-01-04T02:50:00.000-08:00

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

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

ומשיח בן יוסף נמי ביומא שתיתאה בתר פלגו דיומא אתחזיאת לה מותא לאתקנא תקונא שלים. ומתמן ולהלאה יתחברון תרין אילנין כחדא למהוי בשלימו חד
And also Moshiach ben Yosef is destined to die on the sixth day after Chatzot HaYom, to achieve a perfect Tikkun. From then on, the two trees (Moshiach ben Yosef and Moshiach ben David) are combined into one, to be one in wholeness.

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

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

(Thanks to Gedaliah)

קג

Emunat Chachamim

2009-12-29T20:53:00.000-08:00

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

2009-12-28T01:08:00.001-08:00

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

2009-12-21T04:29:00.000-08:00

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

This is Good

2009-12-16T21:42:00.000-08:00

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

2009-12-12T08:24:00.000-08:00

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

2009-12-06T09:58:00.001-08:00

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

2009-11-30T08:00:00.000-08:00

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

2009-11-28T07:41:00.001-08:00

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

2009-11-21T08:28:00.000-08:00

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

2009-11-15T17:53:00.000-08:00

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

2009-11-14T12:42:00.000-08:00

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

2009-11-05T22:27:00.000-08:00

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

2009-11-02T22:56:00.001-08:00

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.

Midrash HaKeitz

2009-10-23T01:56:00.000-07:00

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

2009-10-09T06:01:00.000-07:00

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?

2009-10-05T11:07:00.000-07:00

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

2009-10-02T13:45:00.000-07:00

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

2009-09-14T04:00:00.000-07:00

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

2009-08-06T01:55:00.000-07:00

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

2009-08-04T03:37:00.000-07:00

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

2009-08-02T09:21:00.000-07:00

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

2009-07-23T23:17:00.000-07:00

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

2009-07-22T04:16:00.001-07:00

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.

The Final Eight Kings of Edom

2009-07-22T02:05:00.000-07:00

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

2009-07-01T23:33:00.000-07:00

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

2009-06-29T01:43:00.001-07:00

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

2009-06-24T21:37:00.000-07:00

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

2009-06-16T09:04:00.000-07:00

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

2009-06-13T22:09:00.000-07:00

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

2009-06-08T07:43:00.000-07:00

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

2009-06-06T22:32:00.000-07:00

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

2009-05-30T22:13:00.000-07:00

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

2009-05-25T01:57:00.000-07:00

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.

Forty Years

2009-05-24T13:43:00.000-07:00

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

2009-05-24T07:20:00.000-07:00

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

2009-05-23T22:49:00.000-07:00

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)

2009-05-22T06:09:00.000-07:00

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

2009-05-21T03:09:00.000-07:00

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

2009-05-20T08:55:00.000-07:00

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

2009-05-19T15:10:00.000-07:00

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

2009-05-07T20:23:00.000-07:00

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

2009-05-06T20:35:00.000-07:00

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

2009-05-05T22:14:00.000-07:00

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

Sod HaIbur, Part Two

2009-05-04T20:48:00.000-07:00

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

2009-05-03T15:32:00.000-07:00

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

2009-05-02T22:48:00.000-07:00

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

2009-04-30T02:47:00.000-07:00

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

2009-04-28T03:34:00.001-07:00

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

2009-04-26T22:26:00.000-07:00

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

2009-04-22T07:10:00.000-07:00

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

2009-04-18T23:15:00.000-07:00

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

2009-04-17T09:24:00.000-07:00

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

2009-04-15T22:38:00.000-07:00

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.

Jewish Astrology

2009-04-11T10:20:00.000-07:00

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

2009-04-05T08:17:00.000-07:00

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

Geula "Today"

2009-03-29T01:42:00.000-07:00

I read a puzzling pamphlet by Rav Ya'akov Ariel about Birkat HaChammah. The Rav explains that we know that the year is not really 365.25 days, but for the purposes of Birkat HaChammah we prefer the non-precise computation. The way I understand what the Rav writes is that, theoretically, we could do better with a better approximation, but the Sages chose to not do so, for the sake of simplicity.

This is not how I understand it. With better approximations of the year's length, the notion of the Sun returning to its original position disappears. The simplicity of the 365.25 approximation is the essence. It is not at all a pragmatic choice.

The 28-year cycle is not an approximation. It is exact, just like the cycles of 7, 12, and 19 years are exact. Physical reality reflects these numbers in a slightly distorted fashion. There are approximately, but not exactly, 235 months in 19 years, giving 7 leap years and 12 regular years. The year is approximately, but not exactly, 365 and a quarter days, and after 28 years the 'quarters' approximately, but not exactly, add up to a week. However, physical reality is not the norm. It is the mirror through which we see.

What we see through the mirror are exact symmetries of the 6000 years of Malchut. Zeir Anpin has interfering cycles of lengths 7, 12, 19, and 28. The sum is 66, twice Vav. Gevura has 7, Chesed has 12, Yesod has 19. Tiferet, Netzach, Hod together have 7 times 12. Each has 28. Every one of the 28 years is associated to a letter of the Aleph-Beth. Years 1-22 correspond to the regular letters of the Aleph-Beth, years 23-27 correspond to the five "Sofit" letters, the last year is Aleph Sofit. At every Birkat HaChammah a new "day" of history starts. Its middle five years are its essence, the height of the day.

The last four cycles brought us the success of the zionist movement, leading to the Balfour declaration, the rise of Yemach Shemo, leading to the Holocaust, the liberation of Yerushalayim, leading to the Yom Kippur war, and the Oslo rebellion, leading to the Oslo war. The pattern is clear - May we merit to see the final Geula "today."

מז

On the Date of Birkat HaChammah

2009-03-22T23:08:00.000-07:00

A Ma'amar regarding this year's date of Birkat HaChammah from the Kadosh Elyon is making waves. The date is Erev Pesach. The pshat of the Ma'amar makes no sense. The reason given for the importance of Erev Pesach is invalid from every perspective. Clearly, the Kadosh Elyon was aware of this. He must hint at something hidden. Perhaps he hints at the one date for Birkat HaChammah that is special - the fourth of Nissan. Interestingly, when we will say the Beracha on Erev Pesach 5769, that will be the end of the auspicious period which started with Birkat HaChammah on Nissan 4, 5741.

מו

The Sin of the Right

2009-03-12T00:16:00.000-07:00

Talmud Yerushalmi Sanhedrin 10, Halacha 2 (page 28, Tor 2)

ר"ש בן יוחי שלשה עשר עגלים עשו ישראל ואחד דימוסיא לכולן ומה טעמא ויאמרו אלה אלהיך ישראל הרי לשנים עשר שבטים זה אלהיך הרי דימוסיא אחת לכולן וכי מה עשה אחאב כתיב ויהי הנקל לכתו בחטאות ירבעם בן נבט והלא קולותיו של אחאב הם כחומרותיו של ירבעם ולמה נמנה ירבעם תחילה שהוא התחיל בקלקלה תחילה

Rabbi Shimon Ben Yochai said: Israel made twelve calves, and a public one for all. What is the meaning of this? They said: "This is your God, Israel." That is, to the twelve tribes (they said): "This is your God." That is, the public one is for all. And what did Achav do? He got used to doing the sins of Yerovam ben Nevat. And see, the small sins of Achav are as the worst sins of Yerovam. Why then is Yerovam (in Scripture) regarded as the primary (sinner)? Because he started the corruption.

The Sin of the right is to go against HaShem in a religious fashion. The danger looms when Am Yisrael is divided. To illustrate this, the Talmud mentions Achav. His Avodah Zarah originated from Yerovam, the first king of Yisrael after the split between Yehudah and Yisrael. Reuniting does not automatically solve the problem. Achav brought great unity between Yehudah and Yisrael (Melachim Aleph 22). Yet, Achav's smaller sins equal Yerovam's worst sins. If the uniting groups keep serving false doctrines, their unison will create the most vicious falsehood. This is how Chet HaEgel came about.

In all humility, because of the seriousness of the matter I feel I must apply this to a disaster that is happening in our days - the disaster that was caused by a psak of Rav Ovadia Yosef. A psak regarding the most urgent national matter the State of Israel is facing. Can we give away parts of Eretz Yisrael to achieve peace? Rav Ovadia understood that he could not decide alone. If Sanhedrin had existed, a majority would been needed to decide. And so, Rav Yosef consulted with numerous gedolim. The majority of those consulted agreed with Rav Yosef that we can give away parts of Eretz Yisrael. Rav Yosef is a gaon in Halacha, who is served by a phenomenal memory and wide view of opinions. He spent more time on this psak than on any other. He worked literally years to get this one right. How can it be that disaster was the result?

The consultations of Rav Yosef did not represent what would have been a vote in Sanhedrin. The disaster was foreseen by many. By many simple people and by very many learned people. The latter's Da'at Torah was discarded because Am Yisrael is divided. Rav Yosef was going with the majority of his section of the Nation only.

מה

Mount Confusion

2009-03-04T21:55:00.000-08:00

Around year 3715, Herod was appointed ruler over the Galil. This was the start of the brutal rule of Rome over Israel.

Herod artificially created the highest mountain in Midbar Yehuda, and built upon it his Herodion palace. In Caesarea, he built an artificial harbor with towers far into the sea, which fell centuries later and now lay on the bottom of the sea. In Matzada we see the remnants of his palace, which was hanging over the cliff. His building projects are typified by miraculous architectures.

Chazal say that who did not see the Temple of Herod, never saw a beautiful building. In view of the greatness of his other building projects, how can this be?

Herod extended Har Moriah, in two ways. Around the top of the mountain, he build high walls which are largely still extant. They contain the artificial mount that was the basis for his fort Antonia. South of this, Herod built an artificial mount contained by a square of walls. The mount extended from upon the shoulder of Har Moriah towards the South and the East. The southern and eastern walls of this square arose from the depth of the valleys below. Herod built his Temple in the North-West corner of the square mount, on a flat area of the ridge of Har Moriah, on Aravna's Goren, the site of Ezra's Temple, which Herod broke down.

As Herod's Temple mount has been destroyed entirely, whereas the walls of fort Antonia are, with significant renovations, still standing, the identities of the two mounts became confused. Today, Makom HaMikdash and Makom HaMizbeach are not occupied by mosques or by the Moslem Waqf. The main occupiers of the holiest place on Earth are the United Nations.

מד

The Early Roots of Chochma

2009-02-23T22:18:00.001-08:00

I mentioned that if X is a count of Chochma, this is sometimes referred to as 200+X. Examples are the Zoharic expressions רנ''ו and רע''ב (see Raya Mehemana Pinchas 230 and 249-252) and the verse BaMidbar 3:46.

The 200 of Chesed that preceded Chochma start in year 2909, a year of Din as well as a year of Chesed. As suggested here, this could be the year of the plague that occurred after David HaMelech had held a census. To avert the plague's entry into Yerushalayim, David bought Aravna's Goren that was to become Makom HaMikdash, built a Mizbeach, and brought a Korban (see the end of Samuel II). Seventy thousand people had died during the plague, ostensibly because they opposed building Beit Elokim in Yerushalayim.

It is clear from the account of these events that the plague threatened the life of David himself. Year of Malchut 2909 corresponds to physical year 1789. Hence, 4000 years before the year 5789, David almost died.

Divrei HaYamim I 22:5 calls Shlomo a Na'ar V'Rach at the time of these events, whereas Melachim I 3:7 calls Shlomo a Na'ar Katon when he became king. If one takes Rach as referring to age 3, and Katon to age 19, the above chronology is accommodated.

Summarizing, counting from year 2909, Chesed reaches 300. After two thirds was the Arizal. At two thirds of the remaining 100, called Yesod, starts Ateret HaYesod. At this time, at count 66 and a little, Moshiach ben Yosef will arise.

The 200 of Chesed from year 2909 until Yesod are divided into 35 spanning 420 years of Malchut until the Galut, and 165 spanning 1980 years of Malchut until Yesod. These 1980 years are the 1200 years of Galut plus the 780 years of Da'at.

Hence, we see that from David's Korban until the ceasing of the Tamid were 420 years of Malchut. The parallel must be true: Bayit Sheni stood 420 years, until 3829. Until the end of the coming of Moshiach are 1980 years, i.e, until the end of "day" 70, the last opportunity for reciting Sh'ma Yisrael.

מג

Piercing Questions

2009-02-15T20:40:00.000-08:00

I learned from an Israeli official that the UN is asking Israel questions regarding our vision for the Kotel. As I sensed that the background may be that the UN school for Arab girls is sitting on holy ground, I told the official that the school is standing on Makom HaMizbeach. This UN school reached the news on 7 Shvat, when shortly after noon the earth opened its mouth in a classroom and a number of girls fell into a Bor. According to the Mishna, there is a deep Bor just next to Makom HaMizbeach. It leads all the way to the water of the Gichon. The official told me that he knew that some hold this Shitah regarding Makom HaMikdash, which, in his polite words, was not accepted by all.

Israel's politics is in a breath-taking standoff. Kadima beat Likud - HaShem strengthened Kadima's pride. Korach saw that prophets would come from him, and it strengtened his pride. Surely, HaShem wanted him to be the leader. Why else did HaShem grant him such a vision? He could not possibly loose all. How would prophets come from him? Korach forgot that his camp was divided. Pride prevents rational thought. Korach pursued his confrontation to the end, asking Moshe piercing questions. Moshe knew how to answer, and the earth opened its mouth to confirm that the truth is with Moshe.

May the next government know how to answer the piercing questions of Kadima and the UN. What shall we do with the "palestinians"? How shall we react to international pressure to divide the Land of Israel? What shall we do with the holiest place of Judaism?

מב

האם מותר לבחור במפלגה שהייתה שותפה להסכמי אוסלו

2009-02-06T02:59:00.000-08:00

מאת הרב יעקב יוסף

בחומש דברים בפרשת ואתחנן (ד', ל') התורה אומרת: "ושבת עד ה' אלוקיך ושמעת בקולו". גם בפרשת ניצבים התורה עוסקת בנושא התשובה. ב"ה זכינו, וגם לאדם שחטא יש אפשרות לחזור בתשובה. במסכת יומא פ"ו, מביאה הגמרא ארבעה חילוקי כפרה, והרמב"ם מביא (ספר המדע, הלכות תשובה פרק א' הלכה ו')להלכה ולמעשה שיש חילוקי כפרה. כל עבירה היא לכלוך על הנשמה. וככל שהלכלוך גדול יותר, התשובה קשה יותר

בעל תשובה צריך לתקן את כל מה שלכלך. הוא צריך לנסות לטהר ולנקות את הנשמה שלו. צריך הרבה עמל והרבה יגיעה כדי לכבס ולטהר את הנשמה. אדם צריך להיות זהיר. גם על הדברים שהם שוגג צריך תיקון. בחומש במדבר (פרשת מסעי, פרק ל"ה) מובא דינו של אדם שהרג נפש בשגגה, שצריך גלות. צריך כפרה. לכן, כל אלה שתמכו בהסכם אוסלו, על פי ההלכה, ע"פ הדין, הם חייבים תיקון. רצחו יותר מאלף איש!

גם אם תגיד שזה לא במזיד אלא בשוגג, שהטעו אותם, הרי הם עשו את הפשע הנורא הזה, "ידיהם דמים מלאו", והם חייבים, בלי ספק, תיקון. אינני יודע מה התיקון. אני יודע מה התיקון של אדם שהרג בשוגג נפש אחת. אבל על הריגת כל כך הרבה נפשות, אינני יודע מה התיקון

ולא מספיק לומר "אני חוזר בי". מהגמרא ומדברי הנביא שאמר "ופקדתי בשבט פשעם" אתה רואה שלגבי הדברים החמורים לא מספיק לומר "אני חוזר בתשובה". אם אדם ביטל מצוות עשה, כמו למשל אם אדם לא התפלל יום אחד, מיד כשהוא חוזר בתשובה – "ושב ורפא לו". לא זז משם עד שמוחלים לו. אבל ההורג נפש בשגגה צריך, לפי דין תורה, גלות לעיר מקלט, גם אחרי יום הכיפורים, עד מות הכהן הגדול. ואם על נפש אחת ככה, מסכנים – מה יעשו אותם שתמכו בהסכם אוסלו? מי שעשה את הדבר הזה, אינני מקנא בו

על מפלגות החילונים אין לי קושיות. בלאו הכי... ה' ירחם. אבל אני מדבר על מי שבחר במפלגה שהייתה שותפה לפשע הנורא של הסכם אוסלו. כל אדם שבחר במפלגה כזו, גם הוא קשור לפשע הזה. נמצא שאותו אדם צריך לתקן

במסכת הוריות, המשנה מדברת על סוגי קורבנות. יש קורבן יחיד ויש קורבן ציבור. יש סוג קורבן שהציבור מביא כשהוא נכשל. למה, הרי הרבנים פסקו לו? למרות שפסקו לו, התורה מחייבת קורבן. היום, לצערנו, אין קורבנות, אבל צריך תיקון. מבואר בהלכות תשובה לרמב"ם, שאם חלילה לא יעשה האדם שום תיקון, "נכונו ללצים שפטים". ה' ירחם

מא

What Will Be?

2009-01-29T01:59:00.001-08:00

The governments of the world are pumping huge amounts of money into the banking system. The money that was destroyed in the credit crisis was not government-issued, but generated by the financial system. The governments are forced to replace this money by government-issued money, to prevent a general loss of monetary savings, which would lead to social chaos.

This government policy is likely to stabilize the financial system. Healthy companies will yet thrive. That should yield a big economic boom, as there will be lots of money available. Banks will soon be able to restart lending and multiply the money that they are receiving now. We will then re-encounter the limits of fossil energy resources. The high oil prices must return. The boost won't last long, because huge inflation will cause another financial crisis. The governments will try to prevent this by taking money out of circulation, at the cost of proper government expenditures. Whatever they will try, social chaos will become inevitable.

I believe that the next collapse will be three years from now. You don't want to be a Jew living in Exile at such times.

Science Reveals TzimTzum

2009-01-19T03:02:00.000-08:00

The first verses of Parshat VaEra read:

וידבר אלהים אל משה ויאמר אליו אני יהוה
וארא אל אברהם אל יצחק ואל יעקב באל שדי ושמי יהוה לא נודעתי להם

And God spoke unto Moses, and said unto him: 'I am the Lord; and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name hwhy I made Me not known to them.

How can HaShem reveal his Name, his Nature, in this world? HaShem is One. He is beyond time. The features of the physical world are utterly opposite. The world is complex beyond measure and subject to the flow of time. The Universe seems independent, ruled by and only by the laws of Nature. The Universe does not seem to need a Divine power. It does not even seem to leave room for Him.

HaShem is One – what does it mean? Here is how the Universe reveals what it seems to hide.

Quantum Mechanics establishes that a physical system can be in what is called a pure state. A pure state is timeless: At all times the pure-state system is completely characterized by its properties at any particular time. In scientific jargon, time evolution of a pure-state system is “unitary.” Examples of pure-state systems are elementary particles such as electrons, protons, or neutrons, or atoms in their ground states.

In principle, pure-state systems can be of any size, and can consist of any number of particles. Even if consisting of many particles, the pure-state system must be treated as “one” in order to describe its unitary evolution. Unitary evolution will generally not apply to its subsystems in isolation, as each subsystem will be “quantum-entangled” into the rest of the pure-state system. Subsystems cannot be completely understood by themselves.

This is the lesson: The physical Universe is but a subsystem (not in a spatial sense, obviously) of the whole of reality. It cannot be fully understood in isolation. It is “quantum-entangled” into the higher worlds. The total of reality is One. Ein Od Milvado. There is definite Hanhaga. The future is certain. The chaos is illusionary.

לט

Until Shiloh

2009-01-10T09:38:00.000-08:00

We read in Parshat VaYechi, Bereshit 49:10:

לא יסור שבט מיהודה ומחקק מבין רגליו עד כי יבא שילה ולו יקהת עמים

The scepter shall not depart from Yehudah, nor the ruler's staff from between his feet, until men come to Shiloh; and unto him shall the obedience of the peoples be.

Rashi, following the Targumim and the Midrash, interprets Shiloh as Moshiach. This interpretation leaves the question why Moshiach would be called Shiloh.

Rashbam explains the verse differently, explaining that Shiloh refers to the well-known place with that name (as the above English translation has it). He explains that the mention of Shiloh refers to the division of the kingship, which occurred in Shiloh, when Rechavam became king of the tribes of Yehudah and Benyamin only.

Chizkuni takes the approach of Rashbam and explains in the light of Divrei HaYamim II, 10:1, that the above verse describes the main period of greatness of Yehudah as being from David until Rechavam, the son of Shlomo.

Ba'al HaTurim identifies Shiloh as Achiyah HaShiloni, the prophet from Shiloh who told Rechavam that his kingdom lost control over the ten tribes - an approach also mentioned by Chizkuni.

If this light, the verse would relate to a period of merely two kings - David and Shlomo. As the hefty formulation clearly suggests a longer period, in my humble opinion, the explanation of Chizkuni strengthens my contention that the period of Shlomo lasted a thousand years.

All this relates to the Pshat of the verse. At the level of Sod, the verse refers to Moshiach, as Rashi states in the name of Chazal. Ba'al HaTurim notes that the gematria of שילה equals the gematria of Moshe while the gematria of יבא שילה equals the gematria of Moshiach. I suggest that the Pshat sheds light on the Sod.

לח

Redemption of the Truth

2008-12-15T22:34:00.000-08:00

In essence, the redemption of Israel is the redemption of the truth. The Shechina, the Divine Presence, is in exile with Israel. Until the redemption, the truth can express itself only with extreme difficulty, and whenever it expresses itself, it is almost necessarily denounced. Also by Israel. We can learn this from Parshat VaYeshev. Though he recognized the truth in his heart, even Yaakov denounced the dreams of Yosef. Fueled by hatred, the ten brothers decided to get rid of the dreamer. The Sages teach us that they used halachic reasoning to defend their decision, to conceal the ugliness in their hearts. In effect, they fought the truth in the name of Torah.

I submit that events like the removal of Jews from their houses in the name of the rule of law, or in the name of Pikuach Nefesh, are reflections of the sale of Yosef. At some point the consequences of these actions will become so glaring that the sin can no longer be denied. The suffering of the righteous serves the redemption of the truth.

One could wonder why there is no shorter and easier way to redemption. Rashi brings in Bereshit 37:35 that Yitzchak knew that Yosef had not died. If so, why did he not tell Ya'akov? Similarly, why did Yosef not notify his father after he had risen to power in Egypt? The answer must be that short of Teshuva, until a certain time, sin can and must express itself to reach its conclusion.

This leads us to the question why the punishment for the sin, the exile in Egypt, was 210 years. The punishment is tenfold, 10 times 21, because ten brothers were involved. The 21 is the gematria of אהיה, the name of HaShem revealed to Moshe after the exile. It is a hint at a heinous aspect of the sin of the brothers: They made a halachic decision, as it were involving HaShem into their deed.

The punishment of 21 years is sevenfold (see VaYikra 26:18), 7 times the 3 years that Yosef was in jail. A hint at the three years is the three-day period the brothers spent in jail (Bereshit 42:17). Why did Yosef have to spend three years in jail? The three years constitute a tenth of Yosef's life. He was in jail from age 27 until age 30. Yosef had to sacrifice a tenth because his brothers had counted the Shechina as a tenth member of their Beit Din after Reuven had left. In other words, Yosef's emprisonment was because of the falsehood that was uttered in the name of HaShem, and Am Yisrael suffered accordingly.

This leads us to the question why the current exile is so long. The main reason for the current exile is the re-emergence of the monster of hatred sanctioned by religion. This time, as explained in the Zohar, the punishment for the hatred was not 70 times the three years of Yosef's jail term, but 70 times the 22 years that Yosef did not see his father.

May those who rule against faithful Jews in the name of Torah take heed.

לז

Suffering of the Righteous

2008-12-04T22:19:00.000-08:00

Ya'akov's fleeing from Esav is the start of many years of trouble and suffering for him and for his family, especially Yosef. Why must the righteous suffer?

Talmud Bavli, Bava Metzia 85a, brings examples of great suffering that visited several great Sages - Rebbi, Rabbi Elazar, Rabbi Shimon. The Gemara states that the suffering of the righteous is desirable and brings blessings to the world.

Talmud Bavli, Sanhedrin 98b, discusses the nature of Moshiach. Searching for the proper identification of Moshiach, the Gemara discusses a series of names of Moshiach, ending with Moshiach's identification as being a Me'uneh, an afflicted. The Gemara here points to Yeshaya 53, which describes Moshiach ben Yosef, the suffering Moshiach. After saying that Moshiach is typified by suffering, Rebbi and Daniel are mentioned as prototypical examples, because they were righteous and suffered. The discussion supports the idea that until the redemption Moshiach ben Yosef must suffer in every generation.

The concept of Moshiach ben Yosef has collective dimensions. This might be why most commentators take Yeshaya 53 as describing the suffering of Am Yisrael. However, Chazal applied Yeshaya 53 to Moshiach in a narrow sense. In the collective approach, Am Yisrael is suffering because of the nations. In particular, the phrase

כֻּלָּנוּ כַּצֹּאן תָּעִינוּ, אִישׁ לְדַרְכּוֹ פָּנִינוּ

We all went astray as a herd of sheep, and we turned each to his own way

of Yeshaya 53:6 would describe the nations of the world, and Jews would be the exception. However, if we take the above approach of Chazal, it is Israel that went collectively astray, and Moshiach must suffer as a result. Both interpretations are true. Israel must suffer to heal the world and the faithful of Israel must suffer to heal Israel (Yeshaya 53:5).

May this be a comfort for the faithful who suffer at the hands of the current Israeli government.

לו

Fortunate is He Who Waits

2008-11-20T01:47:00.000-08:00

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

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

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

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

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

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

In this view, 1335 is reached in year 5786.

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

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

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

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

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

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

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

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

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

לה

Avraham, Yitzchak, Ya'akov

2008-11-04T21:17:00.000-08:00

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

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

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

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

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

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

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

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

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

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

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

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

לד

A Thought for Shemini Atzeret

2008-10-20T06:32:00.000-07:00

On Shemini Atzeret we start asking for rain. We do this in the Beracha "Mechayeh HaMetim". Talmud Bavli (Berachot 33a) states that this is because rain is similar to Techiat HaMetim, resurrection of the dead: Rain brings life. Talmud Yerushalmi (Taanit Perek 1, Halacha 1) brings a more prophetic explanation and notes that the verse in Hoshea that announces Techiat HaMetim:

Hoshea 6:2
יחינו מימים ביום השלישי יקמנו ונחיה לפניו
After two days will He revive us, on the third day He will raise us up, that we may live in His presence.

is followed by a verse that mentions rain:

Hoshea 6:3
ונדעה נרדפה לדעת את יהוה כשחר נכון מוצאו ויבוא כגשם לנו כמלקוש יורה ארץ
And let us know, eagerly strive to know the Lord, His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth.

The morning of the redemption will surely come. The knowledge of HaShem will certainly come to us, from above, as does rain. This is a blessed thing to have in mind when saying the Beracha "Mechayeh HaMetim". When we ask for physical rain, we should eagerly be asking for spiritual rain also. May this year bring us lots of both types of rain.

לג

Crusades and Pogroms

2008-10-16T07:50:00.000-07:00

The Crusades started in the beginning of the 56th 64-year "day" since 1329 until the end of the 58th day. According to the mapping of these days to years of Keter Yosef, the Crusades period corresponds to years 5772-5774. These are years 45-47 of Keter Yehuda. According to the mapping of the years of Keter Yehuda to the count of Chochma, 45-47 corresponds to 5632-5645, the period of the Pogroms in Russia.

The Pogroms and the Crusades are from the same root. The nature of the exposed evil is the same, and the results of the events were similar. Both the Crusades and the Pogroms catalysed the return of Am Yisrael to Eretz Yisrael.

From this we learn what to expect in the years 5772-5774. The same evil will rise its head, against the Jews of the Galut. It will be history's purest expression of this evil, and it will be its last expression of this kind. After this, the Galut will no longer be.

Note that 5772 is a year of Din, and note that from the rise of the State of Israel in 5708 until 5772 are 64 years, one day of tranquility for Ya'akov in the shadow of Esav (Bereshit Rabba 63:13):

ויאמר יעקב מכרה כיום אמר לו זבין לי חד יום מן דידך אמר רבי אחא כל מי שהוא יודע לחשב ימי הגלות ימצא שיום אחד ישב יעקב בשלוה בצלו של עשו
And Ya'akov said, "Sell, as this day [your birthright to me]" - He said to him, "Sell me one day of yours." Rabbi Acha said, "Anyone who knows to calculate the days of Galut will find that Ya'akov will sit one day in tranquility in the shadow of Esav."

I write this during Sukkot 5769. Only three years to go. Financial problems are inundating the USA and Europe. Obama is about to be elected president. The writing is on the wall.

לב

A Thought for Sukkot

2008-10-13T05:58:00.001-07:00

If Am Yisrael would do Teshuva, the redemption would come swiftly. This statement expresses "common knowledge," yet begs a question that lacks an obvious answer. What is the nature of the Teshuva that HaShem requires from us? Most will tend to answer the question in terms of performance of Mitzvot. Such answers are not wrong, but neither are they sharply correct.

A great lesson can be learned from the calendar of the month of Tishrei. After Yom Kippur, the climax of the days of Teshuva, comes Sukkot. Life after Teshuva starts with a display of faith in HaShem. We move from our safe houses to live in a temporary residence, under the sky, subject to the forces of Nature. We may indeed conceive of life after Teshuva as a life of exemplary performance of Mitzvot. However, there is a caveat. Our sages teach (Makkot 24a) in the name of Chavakuk (2:4) that in the final analysis all Mitzvot stand on one pillar - faith: "The righteous shall live by his faith."

Here is the message of Sukkot. We are destined to be a Nation dwelling alone, under the Heavens. We are destined to be a nation that trusts in HaShem rather than in money or gold. We are destined to be a nation that fearlessly follows HaShem in all the Mitzvot, no matter what the gentiles will say. This is the Teshuva that HaShem is waiting for.

לא

A Thought for the Days of Teshuva

2008-10-04T09:30:00.000-07:00

Parshat VaYelech and Parshat Ha'azinu relate how Moshe Rabbeinu transfers the scepter to Yehoshua. The transition involves the death of Moshe. Yehoshua receives not only the rulership, he also becomes the highest Torah authority. Moreover, he receives a unique task, one that Moshe had wanted so much: Yehoshua is to conquer the Land and give Israel its inheritance.

The final redemption follows this pattern, but in the reverse direction. Yehoshua, of the tribe Ephraim, represents Moshiach ben Yosef. Moshe represents Moshiach ben David. (As Moshe was from the tribe of Levi, we learn from this that Moshiach ben David need not davka be a "Ben-Acher-Ben" descendent of David and need not even be of the tribe of Yehuda.) Moshiach ben Yosef will conquer the Land and will then transfer the scepter to Moshiach ben David. The transition may involve the death of Moshiach ben Yosef, but it need not be. The secret is that Yehuda unites the nation by coming from the left and cleaving to the right. Ben Yosef and ben David can be as Aharon and Moshe, as Moshe and Aharon, one.

The death of Moshe was caused by the sins of Israel, which brought much suffering that could have been avoided. Likewise, the death of Moshiach ben Yosef will not need to be if Israel will do Teshuva. The transition from Moshiach ben Yosef to Moshiach ben David will then be graceful, and very much suffering will be avoided.

A Verse Per Year

2008-09-22T22:56:00.000-07:00

The Torah's verses seem to be aligned with the years of history. In addition to the years mentioned here, I suggest the significance of the following verses.

Verse 5751: For I know that after my death you will surely act corruptly and you will stray from the path that I have commanded you, and evil will befall you at the end of days, if you do what is evil in the eyes of HaShem, to anger Him through your handiwork. (Devarim 31:29)

Firstly, this resonates with the death of rabbi Meir Kahane in 5751. Secondly, the mention of the end of days strenghens the view that 5751 is the start of the last generation, as well as the relevance of chapter 32 to our times. See here for an extremely serious aspect of this.

Verse 5786: Is it not revealed with Me, sealed in My treasuries? (Devarim 32:34)

This confirms the pivotal nature of year 5786. See here, here, here, and here. It is also 420 years after 5366, which was 22*10 years of Din after 3826.

Verse 5791: See, now, that I, I am He - and no god is with Me. I put to death and I bring life, I struck down and I will heal, and there is no rescuer from My hand. (Devarim 32:39)

This confirms what I wrote regarding the year 5791. Our sages (Sanhedrin 91) explain that this verse is the Torah's clearest reference to Techiat HaMetim. HaShem can revive those who died, just like He can heal who was struck down.

כט

Higgs and the Big Bang

2008-09-10T10:56:00.000-07:00

Today was the first time that the ATLAS device was operated at CERN. After having seen a lot of misinformaton about this event, I feel enticed to join the chorus of commenters.

1. The Big Bang is not being reproduced at CERN. The Big Bang was first and foremost the creation of space and time. It cannot be reproduced within space and time. Even so, in a very indirect way, the ATLAS experiments may teach us something about the Big Bang. See below.

2. The experiments at CERN will create conditions under which the so-called Standard Model, the theory which describes Electro-Magnetism and the force called "Weak Interaction", should cease to be valid. The Standard Model has a built-in validity limit. At energies above the so-called Higgs mass there is not much reason to believe the theory can hold. In the propaganda, it is said that physicists want to show that the Higgs boson exists. I cannot understand how someone who understands the Standard Model can honestly expect the Higgs boson to exist. A few months from now the headlines will say that the search for the Higgs boson has brought surprises.

3. I have seen hugely distorted claims about "Higgs". It is claimed that the Higgs boson explains how elementary particles get mass, or even how anything gets mass. In reality, the Higgs boson explored by ATLAS has nothing to do with the masses of protons and neutrons. A macroscopic body derives almost all of its mass from its constituent protons and neutrons. The massiveness of protons and neutrons is not coming from the Higgs mechanism. They are composite particles, and their mass equals their energy content, which is predominantly due to the Strong Interaction.

4. The Higgs mechanism in the Standard Model is a sophisticated but artificial mathematical device, used to "give mass" to the W and Z bosons, the particles that intermediate the Weak Interaction like the photon intermediates Electro-Magnetism, and to elementary fermions that carry both electric and weak charge - electrons and quarks. The massiveness of the W and Z bosons and the short-range nature of the Weak Interaction are almost synonymous notions. One could more modestly say that the Higgs boson was introduced to explain why the Weak Interaction works only at very short distances despite its kinship to the Electro-Magnetic force, which works over long distances.

5. The last statement illustrates the nature of the Higgs mechanism. It is an attempt to describe what is called symmetry breaking. Though symmetry breaking is a fact of Nature, and thus must be an essential ingredient of the theory, its expression in terms of the Standard Model's Higgs boson is not.

6. Despite the artificial nature of the Higgs sector of the Standard Model, theorists have used it to audaciously explore aspects of symmetry breaking in the very early Universe, its so-called inflationary phase, and to explain how a once very uniform Universe could have generated its current level of inhomogeneity. It is because of this that the upcoming experiments will have impact on our understanding of the Big Bang. I estimate that a lot of the Higgs-based stuff will turn out to be wrong.

7. The realistic expectation is that the experiments will reveal new physics - aspects of reality that are really different from what we know and that we have not been able to guess. I estimate that the new physics will spur great progress towards understanding all forces of Nature in a unified way - a sine qua non for understanding the primordial evolution of the Universe, and key to understanding how everything came from One.

כח

Parallels

2008-09-06T12:31:00.000-07:00

The counts of Keter Yosef (Keter Yesod) and Keter Yehuda (Keter Malchut) each have a parallel. As mentioned in the previous post, the parallel of Keter Yosef counts "days" of 64 years since Yetziat Mitzrayim in the year 1329. The following is a summary of these days:

Day 41 (3889-3953) brought the rebellion of Bar Kochba and the teachings of rabbi Shimon Bar Yochai. Day 59 (5041-5105) brought the appearance of the Zohar. Day 63 (5297-5361) brought the work and teachings of the Arizal. Day 66 (5489-5553) brought the work and teachings of Ramchal and the Vilna Gaon. The land of Israel came into Jewish control in day 69 (5681-5745). We live in day 70 (5745-5809), the generation of Moshiach's coming. Day 72 (5873-5937) will see Techiat HaMetim of the Tzadikim.

Keter Yosef has parallel climaxes at 41, 59, 66, 69, 70, and 72.

The parallel of Keter Yehuda is the count of Chochma. When Chochma reached 56, the state of Israel arose. When Chochma reached 59, Yerushalayim was liberated. Chochma will have further climaxes at counts 66 and 66.5 (the definition of a half was given here in the context of the count of Chesed). Keter Yehuda has parallel climaxes at 56, 59, 66, and 66.5.

Keter Yosef will reach 66 in year 5782, when the count of Chochma will reach 66.5. This confluence is highly significant in view this quote of Zohar VaYera 119a:

Rebbi Shimon opened up and said: "And I will remember My covenant with Yaakov" (Vayikra 26:42) . (Yaakov is written) full with a Vav, why? But in 2 sides is the secret of Chochmah, one which is a secret on the level of Chochmah, the place where Yaakov dwells, but this verse is said about the Galut of Israel, for when they are in Galus, the time that they are remembered (the House of Yaakov), they are remembered via the secret of Vav. And that is that in the 6th millenium, and the Rememberance (Pekidah) is in the secret of Vav, 6 moments and a half time and in the time of the 60th year to the bar on the door in the 6th millenium, the G-d of Heaven will raise a rememberance for the Daughter of Yaakov, and from that time until the Full Rememberance (Zechirah) will be 6 years and a half, and from that time another 6 years, and these are 72 and a half. In 66, the King Moshiach will be revealed in the Land of Galilee.

In 5783, Keter Yehuda will reach 56, a new Yom HaAtzma'ut. A short time after the appearance of Moshiach ben Yosef, Israel will have emerged victorious. As Israel rises, Edom falls.

In 5786, Keter Yehuda reaches 59, a new Yom Yerushalayim. This same year, I suggested, has the third Pekida. It is 1335 years after the construction of the Dome of the Rock. Moreover, Keter Yosef reaches 70 in 5786.

At the downside, as mentioned in the previous post, Moshiach ben Yosef may die at 73 of Keter Yosef. This is at 62 of Keter Yehuda, and in the parallel, rabbi Meir Kahane was killed in a year of Din when Chochma stood at 62. We read: "And after 62 weeks a Moshiach will be cut off (Daniel 9:26)." May we merit that Moshiach ben Yosef will not die.

כז

Midrash Ne'elam and the Vav Principle

2008-08-14T20:23:00.000-07:00

I have explained how the count to 144 towards Techiat HaMetim mentioned in Zohar Shemot 10 ends in the year 6129. Midrash Ne'elam Toldot also mentions a count to Techiat HaMetim, stating that it occurs after 408 years of the sixth millenium. What is the connection? This matter refers to the principle of Vav and is quite complicated. The word Vav contains two Vav's. This is reflected in a ubiquitous doubling of things, in couplings of overt things to hidden things.

Before it reveals the count to 144, Zohar Shemot mentions two counts to 132. The number 408 mentioned in Midrash Ne'elam does not denote a period of 408 consecutive years until Techiat HaMetim. Rather, the number is the sum of the counts appearing in Zohar Shemot: 132 + 132 + 144 = 408. In other words, Midrash Ne'elam does not describe an independent scenario of events. Rather, its statements are made in reference to the counts of Zohar Shemot. The double count to 132 is an instance of the doubling principle: The first count to 132 is overt, while the second is hidden.

The Zohar specifies that the first count of 132 starts off with a count to 66 (twice Vav), complemented by another count to 66. The first 66 is said to be after the 1200 years of Galut. Therefore, this is the count of Da'at. The count of Da'at is of a hidden nature. The associated overt count occurs after that. In accordance with the Vav principle, there are two ways to count to 66 after the count of Da'at. They are the counts of Chochma and Bina, two instantiations of the same principle - the first count to 132 - one (Chochma) overt and the other (Bina) hidden.

The second count of 132 mentioned by the Zohar hints at a count we did not mention yet in its prophetic context: Keter. This count signifies the return in stages of the Hanhaga of Arich Anpin. Again, there are two instantiations, one overt and one hidden.

The overt instantation of the second 132 years is associated to Moshiach ben David and starts with the count of Chochma, which started in the year 5309. The count reached 59 in the year 5727. In that year, a count "Keter Yehuda" of 73 literal years started towards the end of the task of Moshiach ben David, which thus will be in the year 5800, 24 years after Chochma reached 66 in 5776.

The hidden instantiation of the second 132 years is associated to Moshiach ben Yosef and starts with the count of Bina, which started in the year 5310. The count reached 59 in the year 5716. In that year, a count "Keter Yosef" of 73 literal years started towards the end of the task of Moshiach ben Yosef, which thus will be in the year 5789, 24 years after Bina reached 66 in 5765.

After the second 132 years, the Zohar states that there will be a revival of the dead. This refers to Moshiach ben Yosef and Techiat HaMetim of the Tzadikim, as follows.

It appears that Keter Yosef is parallel to 73 generations of 64 years of Zeir Anpin, from Yetziat Mitzrayim in year 1329 to year 6001. Thereafter, HaShem will be Supreme alone and revive us after two "days" (Hoshea 6:2), in 6129. Likewise, Moshiach ben Yosef will disappear at 73, possibly through death, to return at 75, 210 years before year 6001, 40 years into the last generation. (When Keter Yosef reaches 75, Keter Yehuda reaches 64. One could deduce that at 64 of Chochma, in the year 5765, some shadow event should have happened. It think this deduction is correct. See next post.) As an aside, we learn from Hoshea 6:2 that a 64-year generation is a day for who knows how to calculate the days of exile (Bereshit Rabba 63:13).

The count of Keter Yehuda reaches 59 in the year 5786, the start of a count of 40 years that indicates the return in stages of the Hanhaga of Atik Yamim, and is mentioned in Midrash Ne'elam Toldot as the forty years from Kibbutz Galuyot to Techiat HaMetim of the Tzadikim. These (hidden) 40 years are counted in the same fashion as the (overt) 40 years of Atik Yamim towards the general Techiat HaMetim after the 100 of Chochma. That is, we count 40 years of Chesed and Din starting with the year of Din 5786, and so reach forty in the year 5919. Hence, with general Techiat HaMetim in 6129, there are 210 years between the two instances of Techiat HaMetim, in accordance with the words of rabbi Yehuda in Midrash Ne'elam Toldot.

The alternative length of this period, 214 years, the opinion of Rabbi Yitzchak, will be if the general Techiat HaMetim will be in the year 6133. As I have hinted before this is a distinct possibility and the timing is in the hands of Israel. The years of Chesed are the years of the 12-year cycle plus in every calendar cycle of 19 years, the year in which Pesach occurs later than in all other years with respect to the Solar year. In the current calendar (leap years 3, 6, 8, 11, 14, 17, 19 of the cycle) the latest Pesach is in year 8. When Sanhedrin will be restored, the leap years will almost certainly be changed to be years 1, 4, 6, 9, 12, 15, 17 of the cycle, and that will make year 6 into the year of the latest Pesach. With this assumption, the count to 144 ends in year 6129. However, by 6129, it could be that the leap years will be 1, 4, 7, 9, 12, 15, 17. If so, the latest Pesach will be in year 17. With this assumption, the count to 144 will end in 6133. The prophecy יש תקוה לאחריתך (Yirmyahu 31) may hint at year 6133, which is 511 (תקו"ה) times 12 years after year 1.

Midrash Ne'elam associates the sixth millenium to the 408 "years". In accordance with the above, the explanation is that the end of the sixth day of history coincides with the end of the count to 144 (going with rabbi Yehuda) and therefore with the end of the 408 years. Interestingly, the beginning of the first count to 132 coincides with the beginning of the fifth day, so that the 408 "years" exactly cover all of the last two days of history, the period of Moshiach.

כו

Count to The Last Generation

2008-08-08T00:22:00.000-07:00

I have explained the perush that year 5751 is the end of the 62 weeks mentioned in chapter 9 of the book of Daniel, every week being in between two years of Din.

From what was brought down by his students, it appears that the GR"A understood by a similar calculation that the end of the third quarter of the sixth millenium would be the end spoken of in Daniel 9. This is the secret of תספרו לדור אחרון (count to the last generation, Tehilim 48:14), and of ארבעים שנה אקוט בדור (forty years I quarrel with a generation, Tehilim 95:10).

This refers to the return of the spiritual inclinations of the generation of the Midbar. This return started in 5751 (תספרו לדור, count TO the generation). I submit that the three major national sins of the generation of the Midbar have since been repeated. The worship of the late Lubavitcher Rebbe is a repetition of Chet HaEgel. Despising the Land of Israel, culminating in the expulsion of Jews from the Gaza strip, is a repetition of Chet HaMeraglim. The personal corruption of the elite is a return to the rebellion of Korach.

The GR"A taught that there would be 7 Pekidot of 36 years in the third quarter of the sixth millenium. This is the secret of עת הזמיר הגיע (the time of the song has arrived, Shir HaShirim 2:12). The historical realization of these Pekidot is less than clear to me. I humbly suggest that they are to be actualized in the third quarter of the sixth day as I have defined it. This would mean that the first Pekida started in 5729. With every Pekida lasting about 28.5 years, the beginning of the next, third, Pekida would be in the year 5786.

This would be in accordance with Zohar VaYera 119a, which addresses the process of the redemption and the Pekida that heralds its beginning, and states that this Pekida will be at the time of a count reaching 60. This count then, whould be the count of Chochma, which reached 60 in the year 5729.

כה

Worship of Man

2008-08-01T06:08:00.001-07:00

Something very painful is the case. A great Birur has occurred in the Land of Israel. The matter cannot be hidden and will not go away, as some seem to hope. It is recorded in Shamayim. It was recorded in thousands and thousands of instances of human documentation. The goyim rejoiced - they will not forget the victory. The faithful of Israel mourned - they will never forget the loss.

Pursue peace, the Rav proclaimed, return the Land, Pikuach Nefesh overrides all. Such was his Da'as Torah. The Oslo disaster ensued. The government gave autonomy to the PLO, gave them weapons, and called it peace. The Arabs called it war and used the acquired freedom and the received weapons to shoot Jews and explode busses. Who would believe it? Pikuach Nefesh! Go tell the victims, the families and friends of the 1500 murdered Jews, the myriads of wounded.

Astonishingly, the rebellion continued. Da'as Torah brought us another disaster. We shall not forget the dates: 10 Tevet 5765 and 9 Av 5765.

Da'as Torah brought us the Disengagement. The absurd, senseless, and wanton destruction of the life's work of thousands of productive Jews, the destruction of Jewish villages, Jewish industry, Jewish agriculture, Jewish learning institutes, synagogues, graves, without any reason, without any purpose.

Once more "Pikuach Nefesh" was claimed. Who can still bear hearing these words, uttered by "gedolim?" Too much they sound like "Sinat Chinam."

Pikuach Nefesh - Who would believe it? Only fools do not shiver at what is happening today. Very very dangerous rockets are transported from Egypt to the northern border of Gaza. Israel's major cities are becoming shooting targets.

The worship of man has evolved into outright rebellion. The Chabad heresy is challenging the first commandment. It seeks to replace the proper longing for Moshiach, and to demolish the proper perception of the Divine. Myriads of souls it has caught. A complementary mirror image is found in the world of Da'as Torah. Having enslaved the many souls of their insulated communities, the "gedolim" have come to use their power to challenge the commandment to settle the Land of Israel, and to fight the miraculous settling that has already occurred.

When rockets are fired from Gaza, all understand that the Arabs did it. Most will acknowledge that the Left enabled the Arabs to fire. The standing challenge is to clearly and loudly identify the enablers of the Left, and to fight them with the sword of the truth.

יכבשו רחמיך את כעסך

כד

Anshei Amana

2008-07-23T21:02:00.000-07:00

We live in the three weeks towards Tisha B'Av, the commemoration date of the destruction of Beit HaMikdash. Daniel 8:12 states that with the ceasing of the Tamid, the truth was thrown onto the ground. The meaning of this statement reaches very far. The Tamid is not only the daily sacrifice that was once brought in Beit HaMikdash. It is also the continuous dwelling of the Shechina among Israel. It is the presence of men of truth, prophets. After the destruction of Beit HaMikdash, all this truth was thrown onto the ground. Prophecy stopped. At a lower level, the Chachamim of Sanhedrin became the embodiment of truth, and continued the heritage of the prophets. (Though we learn that a Chacham is at a higher level than a prophet, this is restricted to matters in which both reach the truth.) When also Sanhedrin disappeared, the last Tamid ceased. What remains is the Talmud.

Am Yisrael took the Talmud as its absolute guideline. Until prophecy returns, nothing will supersede it, because its teachings, though formulated by the sages, are based on the heritage that came from prophets. This sounds heroic, but we must internalize: The truth was thrown onto the ground. The sages of Sanhedrin did not always understand the prophets, because they were not at the same level. And for the same reason, later sages did not always understand earlier sages. And we do not always understand the sages. A desolating Shikutz appeared in our midst. With the truth on the ground, dogma took over. We became increasingly liable to reject truth in the name of Torah.

This is explicit in the ban of rabbi Eliezer ben Hyrcanos because of a halachic matter in which he was right. Although Heaven attested that rabbi Eliezer was right, his opinion was rejected by Sanhedrin, and he was banned. The message of our sages is very honest and sobering. Because we are not at the level of prophets, we cannot attain truth in their way. Therefore, we can only decide Halacha by majority. There are many ways to make believe that this was progress in disguise. Lo B'Shamayim Hi - Torah is not in the Heavens; it is in the hands of man. However, by logic, truth is not in the hands of man. Truth is. Therefore, in truth, the matter is a deeply saddening aspect of the exile. While the men of dogma claim the truth, the truth is that in essence the truth is in exile from us.

Woe to those who insist to remain in the exile of dogma. The redemption depends on the return of men of truth, Anshei Amana. This refers to the return of Sanhedrin, and to the return of prophecy. It refers to renewed understanding of Torah, the words of the ancient prophets. The men of dogma will not forever be able to repress the emergence of the men of truth. The hearts of the fathers must return to the children. The hearts of the children will return to the fathers.

כג

Regarding 5769

2008-07-12T11:32:00.001-07:00

We are approaching the year 5769. I promised earlier to elaborate on its significance. In the light of preceding posts the following two statements seem in place.

1. Parallel to the count of Chochma, the count of Bina is the final leg of the Din count. Bina starts in 5310, one year after the start of Chochma. The count of Bina reaches 60 in 5723, 66 in 5765, and 72 in 5807. In 5769 it will reach 66.5. The Zohar VaYera 119a promises great things in the year 66 and a half. Though Bina is not the main clock of history, and this Zohar does not directly refer to it, a relationship does exist. May we see the beginning of good things.

2. The year 5769 is 40 years after the auspicious year 5729. In line with what I explained before, tbis is 40 years into the second half of the sixth day of history. If the 800 years of this day are divided into 24 hours of 60 minutes, 40 years is 72 minutes. Both 40 and 72 are numbers that indicate completion.

There are two methods to define the Halachic day and divide it into hours. In the first method, the day is divided into 12 hours of 60 minutes from sunrise to sunset. The second method takes the first method to define minutes rather than hours, and defines an hour as 72 of these minutes. The Halachic day, then, is defined to last 12 hours of 72 minutes, starting one hour of 72 minutes before sunrise, with the appearance of the earliest daylight, and ending one hour of 72 minues after sunset, with the appearance of the first stars.

The second definition of the Halachic day is most commonly used to determine until when we can recite Sh'ma Yisrael in the morning. We can fulfill this Mitzva until two hours of 72 minutes after sunrise. If we apply this to the sixth day of history, year 5769 is 400 years before the stars come out. At one hour after sunrise in 5729, the appointed time for accepting the Yoke of Heaven - Sh'ma Yisrael - is forty more years.

כב

חוזה ישראל

2008-06-04T22:39:00.001-07:00

לעניות דעתי הגיע הזמן ליוזמה חדשה ומפלגה פוליטית חדשה. נציע לעם ישראל את ההוזה הבא:

למען השלמת כיבוש ארץ ישראל: נעודד הגירתם של לא-יהודים המתגוררים בארץ ישראל אבל גם גיורם ליהדות. נספח את יהודה ושומרון למדינת ישראל. אזרחים ערביים של אזורים אלה יקבלו מסמכי נסיעה וזכויות התגוררות. זכויות לאומיות לא יקבלו לעולם. מי שלא יקבל ריבונות יהודית על ארץ ישראל יגורש ממנה.

למען אחדות עם ישראל: נאפשר נישואין אזרחיים ככה שחתונה אזרחית בין שני יהודים תהיה תקפה על פי ההלכה. המדינה תתנתק באופן רשמי מכל מוסדי הדת עד שיקום בית דין הגדול בישראל. עד אז, נסתדר בלי רבנות מוכרת על ידי המדינה. ההפיכה תהיה כאשר בית דין הגדול יכריז שהוא התקבל כפוסק הלכה לכל ישראל .בעקבות אימות יסודי של הכרזה כזו, הכנסת תיתן לבית דין הגדול שלוש זכויות כדי לממש יסוד שייקרא מוסר מעל החוק:

א': כל חוק מאושר על ידי הכנסת יכנס לתקפו רק דרך אישורו של בית דין הגדול.
ב': בית דין הגדול יוכל לבטל כל החלטה של בג''ץ.
ג': המדינה תכיר בבתי דין שיוקמו על ידי בית דין הגדול. אזרחים יוכלו לפנות לבתי דין אלה ללא הגבלות, ויוכלו לתבוע את מוסדי השלטון הנוגעים בהם, כגון מועצות אזוריות והמשטרה.

כל המועמדים ברשימת המפלגה הם בעלי מידות מעל כל חשש והם תרמו באופן משמעותי וחיובי לחברה בתחומים מחוץ לתחום הפוליטי.

בעזרת ה' נעשה ונצליח.

In my humble opinion, it is time for a new initiative and new political party. Let us propose to the Nation of Israel the following contract:

Complete settling the Land of Israel: We stimulate emigration of the non-Jewish population of Israel, but also their conversion to Judaism. We annex Yehuda and Shomron to the State of Israel. The Arab citizens of the annexed areas will receive green cards and travel documents, but they will never receive national rights. Who does not accept Jewish sovereignty over the Land of Israel will be deported from it.

Create Unity in the Nation of Israel: We institute Civil Marriage, such that the Civil Marriage of two Jews will be halachically binding. The state will disengage officially from all religious institutions, until Sanhedrin will arise. Until this time, we will do without rabbinical authority that is officially recognized by the State.
The turning point will be when Sanhedrin announces that it has gained acceptance as the decisor of Halacha for all of Israel. After thorough validation of this announcement, the Knesset will grant three rights to the Sanhedrin, thereby implementing the principle "ethics overrules civil law":

1. Every law passed by the Knesset will only attain its validity though approval of Sanhedrin.
2. Every decision of the High court of Justice can be overruled by Sanhedrin.
3. Judicial courts established by Sanhedrin will be recognized by the State. Civilians will be able to turn to religious courts in all matters, and may challenge there government institutions that affect them, like local government and the police.

All candidates on the party's election list are of impeccable character and contributed significantly and positively to society in fields outside of politics.

May HaShem help us to succeed.

כא

In the Honor of Yom Yerushalayim

2008-05-31T12:06:00.000-07:00

The count of Chesed (or Malchut) reaches 499 in year 5727, the year in which Yerushalayim was reunited. The Zohar Chadash refers to the year 5727. A translation of the relevant section is here. The bold section reads:

"At the time of the End of Days, according to the hour of the day, at the time that the sun shines, from the 6th Day, at the time that is ready according to the count of years, of Yovel and Shmitah together, which is רע"ד (Raa'd, 274 in Gematria) from the 6th Day. At that time a single voice is prepared to awaken at the heights of the upper heavens, a sad and bitter voice, such that hasn't been since the day that the world was created."

The year 5727 is 274 years from the end of the conventional sixth "day", year 6001. The text speaks about Yovel and Shmita being together. This seems impossible, because a Yovel year is always one year after a Shmita year. However, the count of Chesed presents an explanation of the phrase "at the time that is ready according to the count of years, of Yovel and Shmitah together".

The phrase "according to the hour of the day, at the time that the sun shines" refers to the sunrise of the sixth day of history as defined in the previous post, which is the year 5729. The year 5727 is at the very brink of this sunrise. "The time that is ready according to the count of years" refers to the Chesed count reaching 499. After the year 5309, the Chesed count is every 12 and every 19 years. On average, this is close to every seven years. Thus, the years of Chesed are akin to Shmita years, and year 5727 is such a year. Moreover, year 5727 was also a Yovel year. See this post to learn about the Yovel years from the time of Bayit Sheni.

The hint is that the Chesed count to 499 is a long count towards the Yovel year 5727. From this year onwards, Yovel years are included in the Chesed count. The first such year was 5727. Hence, the year 5727 counts 499 of Chesed, but also 500. The next Yovel will be 5776, and after that it will be according to what Sanhedrin will decide. The addition of Yovel years to the count of the right is an instance of the principle B'Ita Achishena - in its time I will hasten it - (Yeshaya 60:22): When Chesed nears the end, when it is 499, I will hasten it to reach 500 in the same year, and I will hasten the count of Chochma, and so hasten the redemption. Yovel counting as Chesed (Tzekek) is the very hidden Sod תו מ''י of Zohar Teruma 140.

Summarizing, the count of Chesed is a sum of three cycles. It started as a 12 year cycle. In the year 5309, the 19-year cycle was added, the years of the latest Pesach. In the year 5727, the Yovel cycle was added.

The count of Chochma is the final leg of the Chesed count. It starts with the double count in 5309, reaches 72 in 5813, and 100 just before the end of the sixth millenium, in 5993 (cf. Zohar VaYera 119). This assumes that Sanhedrin will decide that three Yovel years will be between 5776 and 5993, e.g. years 5851, 5901, 5951. Sanhedrin will surely decide to shift the year of the latest Pesach, and that will affect the years of Chesed in the 19-year cycle. It is in the hands of man.

Until it expired when it reached 500, the count of Chesed was the principal clock of history. Without the inclusion of the Yovel years from year 5727 onwards, 500 would have been reached in year 5729, exactly 1200 years after the 1200 years of Galut had ended. The year 5729 was uniquely the year in which universal aspirations were reached - the year in which man set foot on the Moon, the year of the Woodstock "liberation." Due to its being a Yovel year, 500 was reached in 5727, uniquely the year in which Jewish aspirations were reached - the year of the liberation of the Land of Israel from the sea until the Jordan, the year of the liberation of Yerushalayim. As 5727 became 500 in the count of Chesed, 5729 became 60 in the count of Chochma. At this value, the count of Chochma became the principal clock of history, replacing the expired count of Chesed (cf. Zohar Parshat VaYera 119a, Zohar Parshat Shemot 9,10).

The Zohar in Shemot 10 says that Techiat HaMetim will be after a count of 144 years, 100 plus 40 plus 4. After Chochma reaches 100, a new Hanhaga starts, associated to a different count. After 5993, we count years of Chesed and years of Din, until their sum is 40. Assuming the most likely decisions of Sanhedrin, this will be in year 6125. Four years later is year 6129. Forty hints at the return of the Hanhaga of Atik Yamim. Four hints at the return of the Hanhaga of Yesod Adam Kadmon, under which the laws of Nature are subject to change.

ומקים אמונתו לישני עפר

I have hereby fulfilled my promise to explain my claim about the year 6129. I have restricted myself in the process. To the serious student, the above can be strenghtened. In particular, the preceding can be accommodated with what is written regarding Techiat HaMetim in Midrash Ne'elam Toldot. That is, it can be shown how Techiat HaMetim of the Tsadikim is 210 years before 6129, and 40 "years" after Kibbutz Galuyot, in year חי of the third Yovel period, if the Yovel years will be as assumed above. It can also be shown under which circumstance the time distance between the two instances of Techiat HaMetim is 214 years. This understanding is in fact key to my confidence. Without it, I would not have dared to write the last five posts, but I cannot elaborate.

About Hanhagot and Sephirot

2008-05-31T10:58:00.000-07:00

Most of the history of Homo Sapiens was under the Hanhaga (rule) of Partzuf Keter, or Arich Anpin, associated to the 72-letter Name. After the end of 72*1000 years of this Hanhaga, until the beginning of the Hanhaga of Zeir Anpin in year 1329, were 1440 years. They were ruled by the Parzufim under Keter and above Zeir Anpin. In decreasing order of elevation, these are Chochma, Bina, and Da'at. In between the length of Keter (72), and that of Da'at (135), Bina and Chochma have length 100. Chochma ruled over the first 5*100 of the 1440 intermediate years, Bina over the subsequent 4*100, and Da'at over the final 4*135 years.

From the rule of Chochma in year -111 until 6129 are 6240 years, by Hashgacha a number close to 6000. These are the years that saw the rise and the evolution of human culture. The word B'Reshit hints, via the letter Bet, at two beginnings, the first through Keter and beyond, and the second through Chochma. During the ages, until modern times, the beginning through Keter was not known. Only the beginning through Chochma was revealed. Correspondingly, the world was held to be young. Correspondingly, the final redemption could not come until our times.

The rule of Zeir Anpin reaches from 1329, when the Shechina came down at Mount Sinai, until 6129. These 4800 years are naturally divided in six periods of 800 years, with each period associated to one Sephira of Zeir Anpin: Chesed, Gevura, Tiferet, Netzach, Hod, Yesod.

This is at variance with the traditional attribution of 1000 years to every Sephira, but this is not a real problem. The 800-years attribution cannot be stated without revealing the non-physical nature of the years of Malchut. Secrets are secrets (Raya Mehemana Tzav 28a). The wise will understand and the practical difference is not big. The Arizal started teaching in the very beginning of the period of Yesod. In the same vein, notice that the beginning of the Hanhaga of Da'at and the beginning of the period of Hod coincide.

Chazal divide human history into three equal parts - the period of Tohu, the period of Torah, and the period of Moshiach. We can now understand this teaching in a new light. The period of Tohu was from Yetziat Mitzrayim until Eliyahu (physical year 2929). The period of Torah was from the secret work of Eliyahu and other prophets until the secret work of the Stammaim, the editors of the Talmud. After 4529, the end of the 1200 years of Galut, is the period of Moshiach.

Ergo, mentions of 1000 years in our sources may refer to 800 physical years. Scaling 1000 to 800, 600 becomes 480. The Zohar in Vayera 117 announces the revelation of upper and lower Chochma 600 years into the last "day" of history. This may therefore be taken to refer to 480 years after 5329, a parallel to the 480 years of the first day until Bayit Rishon and Shlomo HaMelech.

The first half of every day of 800 years is to be considered its night, followed by sunrise, followed by daylight. With this, history is naturally divided into units of 400 years. Since Bayit Sheni, the 400 year periods start with years 3729 (day four, start of Roman hegomony over the land of Israel), 4129 (sunrise day four, end of Sanhedrin), 4529 (day five, closing of the Talmud), 4929 (sunrise day five, Rambam), 5329 (day six, Arizal), 5729 (sunrise day six, Jewish control over the Land of Israel).

יט