Ein Mazal L'Yisrael

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

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

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

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

סא

Divine Equations

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

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

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

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

ס" ה"ם תצט"א

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

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

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

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

ס"ו ה"ם תצטא"ז ך"ו

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

ורזא דא לתתא לאו אנון אלא ט' תקונים

ס

Sod HaIbur, Part Two

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

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

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

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

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

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

ברוך אשר נתן לשכוי בינה להבחין בין יום ובין לילה

נט

Sod HaIbur, Part One

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

ליני הלילה והיה בבקר אם יגאלך טוב יגאל

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

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

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

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

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

נח

B'Ita Achishena

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

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

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

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

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

(קול התור ב:א:לח)

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

נז

HaShem Tzevaot

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

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

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

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

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

נו

Lag B'Omer

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

נה

The Secret of Samech

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

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

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

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

נד

Three Geulot and an Apology

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

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

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

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

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

נג

Birkat HaChammah: Blessing for Hanhagat HaOlam

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

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

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

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

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

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

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

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

We will reach טצ"ץ צצץ"ץ in 5786.

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

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

Baruch Oseh Bereshit

נב

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

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

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

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

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

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

(רמח"ל, תקונים חדשים, תקון ראשון)

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

(קול התור פרק ב חלק א: נא)

נא

Numerics of the Aleph Beth

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

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

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

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

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

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

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

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

נ

Jewish Astrology

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

Here is the passage of Talmud Bavli:

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

Rav Bar-Hayim refers to the following Talmud Yerushalmi:

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

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

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

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

My view is the following.

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

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

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

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

מט

Four Cups

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

וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם

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

וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם

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

וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה ובשפטים גדולים

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

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

מח

Geula "Today"

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

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

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

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

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

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

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?

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.

מ

Science Reveals TzimTzum

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

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

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

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

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

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

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

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

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

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

In this view, 1335 is reached in year 5786.

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

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

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

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

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

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

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

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

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

לה

Avraham, Yitzchak, Ya'akov

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

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

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

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

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

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

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

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

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

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

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

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

לד