The Sixth Day

There is an ancient Jewish tradition, based on Tehillim 90:4, that the six days of creation in Breishit chapter 1 are a hint at six thousand years of human history. See Sanhedrin 97a, and the Ramban to Breishit 2:3, and chapter 1 of Sifra diTzniuta. Of all the days of the week, we only have an exact hour by hour description for the sixth day, as is explained in a few sources.

Aside from an hour by hour description of the events of the sixth day, we also have two traditions regarding how to count the hours. In Pirkei d'Rebbi Eliezer, we have that an hour is one thousand years divided in to twelve parts, meaning there is no creation at night, therefore the night is as if it didn't exist. Therefore an hour is 83 and 1/3 years.

In Kol haTor, the sixth millennium is divided in to twenty four parts, so that each hour is 41 and 2/3 years.

We must understand that these are both words of the living G-d. The application of this idea has ramifications for our time.

Twelve Hours over the Sixth Millennium

• Hour 1. 5000 - 5083.33 Hashem gathers the dust. After the close of the fifth millennium, a day that is all exile, the Zohar is revealed.
• Hour 4. 5250 - 5333.33 A Neshamah is blown in him. The Torah of the Arizal is brought to the world.
• Hour 7. 5500 - 5583.33 Chava was paired for him. A time of separation between the Moshiachs.
• Hour 10. 5750 - 5833.33. He sinned. It is taught in Kabbalah that the root cause of Adam haRishon's sin is the same root as the Erev Rav. The Arizal taught in Shaar haGilgulim that the last generation would be a reincarnation of the Erev Rav. Kol haTor teaches that the generation before the end would end in 5750, so this reincarnation, it is implied, begins immediately thereafter. The point here is that now is the time to repair the problems that have been lingering around since the very beginnings of Am Yisrael in the desert some 3300 years ago.

The twelve hour story is that of Am Yisrael, led by the two Moshiachs, bringing about a repair for what went wrong in Gan Eden at the beginning of history by fixing the mistakes of the Generation of the Desert. It is therefore incumbent upon us to study well the mistakes made in the Desert, and determine how to escape repeating those same follies.

Twenty Four Hours over the Sixth Millennium

In his commentary to chapter 5 of Sifra diTzniuta, the GR"A explains how the Six Days of Creation hint at certain developments in the upper world. Here is a quote:

And on the the sixth day "Let the land bring forth (living creatures)", and afterwards, when the Chair is complete, "Let us make the man", the tikkunim of Nukva and its Nesirah, and afterwards male and female of Briah, and the coupling of male and female as said before.

And we know in specific that the GR"A was referring to the hours, as he wrote a little bit afterwards:

And know, that all of these days are a hint to the six thousand years, which are the six days, as it is said above in chapter one, that the six thousand years are dependent on the six first (days). And all the details, which are in these six days, they are in effect in the six thousand years, each one in its day and hour.

The basic idea is that all of the different tikkunim mentioned map out to history, and the basic mapping is in the hours of the days. See here. We find explained elsewhere that the Nesirah, which parallels the making of Chavah from Adam haRishon, is the immediate predecessor of Final Redemption.

• Hour 7. 5750 - 5791.66 Chava was paired for him. The Nesirah. This does not mean that the Nesirah takes the entire "hour", but that it takes place during the "hour" in question.

To explain the concept of Nesirah, I will use a metaphor.

Imagine two magnets being held back to back. The front of one magnet is positive, and the front of the other is negative. However, the insides of the magnets are somewhat mixed: parts of the negative magnet are within the positive and vice versa, and therefore they aren't completely attracted to eachother. They are therefore held together by an outside force. During the count to 999, these out of place parts are set free, but are not yet able to move to the correct magnet.

The negative side is held in place, attached to the positive, kept there by a higher power. After all of the out-of-place parts are set free, that higher source begins to retract its hold. When that removal is completed, the inherently negative magnet is left in utter darkness. Outside darkness is strengthened. Afterwards, the higher light indirectly causes light to shine on the positive side. During this time, and afterwards, the negative side receives all the negativity from the positive side, and vice versa, and they come to face each other face to face, as the attraction of the front sides is stronger than that of the back sides.

The negative magnet here is a metaphor for the Shechinah. Since the Shechinah is still in Galut, this darkness that comes upon the Shechinah is to manifest in darkness that will plague Am Yisrael in the lands of Galut. See Rashi to Deuteronomy 30:3, and Talmud Bavli Rosh Hashanah 31a. This darkness will reach its peak in the first half of 5772, as is hinted at by the words of the Ariza"l in Sha'ar Maamrei Rashbi on Parshat VaEra. The beginning of the new light that will come down to the positive side, Z"A, will be during Yovel, in 5776.

The point of the Nesirah is the permanent coupling which follows. This time begins upon the return of the Shechinah to Tzion, at the time of Ateret haYesod, which is when the Nesirah is to complete.

The Nesirah is a necessary pain that brings the Final Redemption, if we are not worthy by our own actions to cause these tikkunim. The Nesirah will happen, it is in the very DNA of time. The question is only whether or not Am Yisrael will be pushed out of Exile, or if we will make the choice ourselves ahead of this period, thereby choosing to make a Tikkun for the Sin of the Spies.