Monday, June 30, 2008

To Stop Chillul Hashem

Today, the enemies of Israel know that they were right. In order to free murderers, the sons of Yishmael need but kidnap our brothers and attack us with onslaught after onslaught of violence.

Our possession of military might does not prevent violence from our enemies. That is because they do not believe that we will use it effectively against them.

The tikkun for this state of affairs is fairly drastic, yet at the same time it is fairly basic.

  • The Honor of Am Yisrael, in that it represents the Honor of Hashem in this world, must be held high in the eyes of our enemies. In the way that our enemy is evil, straightforward, and honest, we must be righteous, straightforward, and honest. Our threats must be backed up. Empty threats like those disposed 2 years ago by our politicians helped create this problem.
  • For the sake of justice, the death penalty is a must. A terrorist who receives a life sentence in an Israeli court today need only be patient. The next prisoner swap or "peace-making gesture" is around the corner. This must end. Of course death penalty does not fit every crime. Other options exist for these cases, such as deportation.
  • End the concept of temporarily conquering land. We are not their parents putting them in time out until they learn how to behave. If they drove us to move in militarily, the land is now liberated.
  • Midah K'neged Midah - They don't want us here. Attacks on Am Yisrael should be answered (of course after being answered militarily) with the mitzvah of Yishuv HaAretz.

The above does not come in a vacuum, rather it is the result of a necessary internal change in the overall attitude of Am Yisrael. May Hashem help us to move towards this change.

Sunday, June 29, 2008

The Defeat Is Complete

Today, the Israeli government has voted to free Lebanese prisoners, as well as the dead bodies of Lebanese combatants, in exchange for the Israeli soldiers captured on July 12th, 2006, dead or alive.

For those of you that remember, Hizbollah's stated purpose for attacking Israel in 2006 was to gain release for Lebanese prisoners in Israel.

At that time, there was a great patriotic sentiment that swept the country as we went to war. I was among the (unfortunately) minority that did not buy in to the uplifting speeches given by the upper political echelon. Their kavanah for going to war was invalid. It was not to eliminate the enemy, to liberate another section of Eretz Yisrael, or any other valid reason. It was to get back the missing soldiers, but on a grander scale to regain quiet on the northern border; to legitimize unilateral withdrawals (on the order of southern Lebanon and Gaza).

There are 2 parallels in Bamidbar.

The Ma'apilim went to war, as is known, after the punishment for the Sin of the Spies was anounced. They went to war in order to avoid Divine Punishment. They did not go to war because it was Hashem's will, but rather they fought in order to make up for a mistake. Moshe describes the Emori's chasing of the Ma'apilim as "the bees do". Rashi describes there (Dvarim 1:42) that the bees, while definitely cause pain, actually lose more themselves, since they die after attacking.

The other is in this week's Parshah, in the battle that ensued after the death of Aharon. The King of Arad came and fought with Israel, and took a captive (Bamidbar 21:1). Am Yisrael made a neder to utterly destroy the enemy and not touch any of their property, to make it all cherem. Hashem gave Am Yisrael victory.

Unfortunately, the 2nd Lebanon War was akin to the Ma'apilim and not the war with the King of Arad.

May Hashem quickly help us to bring new leadership to power which will do what is proper in His eyes.


It seems I'm not the only one that thinks this way:

The Prime Minister's Office admits it too:

Zohar VaYera 1:116a - 117a

Rebbi Yose said: And like this it is written: I am Hashem, in its time I will hasten it (Yeshayahu 60:22), what is "in its time"? In the time of ה that will arise from the dust, like this "I will hasten it". Rebbi Yose said: And will all this, Knesset Yisrael is in the dust for one day and not more. Rebbi Yehudah said: thus they have said, but come and see this secret that we have learned, in the hour that Knesset Yisrael will be exiled from its place, thus the letters of the Holy Name will (kivyachol) be separated, that the ה and the ו separate. And because they separate, what is written? "I was made mute with silence" (Tehillim 39:3). Because the ו went away from the ה, and a voice was not to be found, and thus the speech was made mute, and because of this she lays in the dust all of that day of ה, and what is that day? The 5th millenium. And this is in spite of the fact that they went in to Galut before the beginning of the 5th millenium, the secret of the ה. And when 6th millenium comes, which is the secret of the ו, thus the ו will raise up the ה, at the time of 6 times 10. And thus are completed 60 souls of ו. Ten times 6, 6 times 10. The ו goes out in י, and ו goes down in ה, the וא"ו completes in 10 (a total of) 6 times, and thus it is 60 to raise from the dust, and at every 60 during the 6th millenium, the ה"א goes out in its level to become strengthened.

And in 600 years to the 6th millenium, the gates of upper wisdom will open, and the wells of lower wisdom, and the world will be repaired to go up to the 7th millenium, like a man that is repairs himself on the 6th day in the afternoon to go up to Shabbat, thus it is here, and the sign fo this is "And in the 600th year to the life of Noach" etc (Breishit 7:11) "all the great springs of the deep opened up."

Rebbi Yose said to him: All this is a much greater amount of time from what the friends have stated, that it is 1 day for the Galut of Knesset Yisrael, and not more, as it is written: "He has given me as desolate and faint for an entire day" (Eichah 1:13).

He said to him: Thus we have learned from my father: In the secrets of the letters of the Holy Name, and in the days of the years of the world, and in the days of Creation, it is all one secret, and thus it is seen in the rainbow of the cloud in bring layers, like a woman that adorns herself for her husband, as it is said "And I will see it and remember the eternal covenant" (Breishit 9:15), and thus they have learned it well. "And I will see it" in bright layers as is proper, and thus "to remember the eternal covenant". What is the eternal covenant? That is Knesset Yisrael. And the ו will join with the ה and raise her from the dust, like you say "And G-d remembered His covenant" (Shemot 2:24), that is Knesset Yisrael which is (called) Brit (covenant), like you say "and it will be for a sign of a covenant", etc. And when the ו will awaken to the ה, upper wonders will be aroused in the world, and the sons of Reuven are ready to bring battles in the whole world, and Knesset Yisrael will arise from the dust, and HaKadosh Baruch Hu will remember her, and HaKadosh Baruch Hu will be found by Her in Galut, at the calculation of וא"ו six times 10, 10 times 6 years, and thus she will arise and the world will be remembered (the Pekidah will occur) to make vengance, and he who is low will be raised up.

Rebbe Yose said to him: You have spoken well, because that is in the secret of the letters, and we should not arouse to make calculations and other end times.


There is another bit of this ma'amar between here and the Zohar Vayera 1:117a that I have already posted. I might fill in this piece later.

Korach's Influence

Parshat Korach starts, of course, with the story of Korach. The story of Korach is basically a direct challenge to the authority of Moshe Rabbeinu. This is in contrast to the Sin of the Spies, which was a sin against Hashem directly, in that they did not believe in Hashem's power to act in this world.

Korach's challenge to Moshe's leadership was answered swiftly and forcefully with Divine Intervention. It started with Hashem saying that He would destroy the entire nation. Moshe and Aharon's prayers brought this down to the sinners themselves, Korach and his faction.

Nonetheless, the following day brought a complaint. The people blamed Moshe and Aharon for the death of Korach and his faction. That is to say that the people failed to recognize that the reason for yesterday's death and destruction was Korach's sin. This too brought a similar statement from Hashem to destroy the entire nation.

That is to say that the punishment was originally limited in scope, but then there were those in the nation that even after Korach's death did not recognize the reason for the outcome, and in effect, aligned themselves posthumously to Korach.

Moshe's argument in his first prayer (shall one man sin and You punish the entire nation?) was no longer relevant. The plague began. Moshe told Aharon to run quickly with the incense in order to stop the plague. Why?

Moshe and Aharon prevented destruction at first by their prayer to Hashem. It was not visible that they had done good for Am Yisrael. It went unnoticed. Therefore to fix this problem, Moshe and Aharon had to visibly do something for Am Yisrael.

To recap:

  • At first, the sin of the nation was in the heart (not yet verbalized), and therefore Moshe and Aharon's protection was not visible to the nation.
  • When the nation followed Korach (so to speak) out loud, the protection of prayer was no longer sufficient.

Friday, June 27, 2008

On Precision


These two posts relate to particular years in our generation, and for Sprouting, I have selected a starting date, Yom HaAtzmaut. There is also a starting date for the second. Between 2449 and 2503, everything revolved around Nissan. So too it is proper to relate to the dates in our age as such, so the 1st year under Yehoshua would be Nissan 5768 to Nissan 5769 (rather than the plain 5769 that I wrote there), more or less corresponding to the 5768-5769 fall of the Erev Rav written about in the Sprouting of Moshiach.

Since the dates are so close, I would prefer to give it a less definite starting and end point, and say that the starting point for each is Pesach of a year, and the end point is Shavuot of the following year, thereby encompassing the Omer. Therefore both of these counts would, for this year, be from Pesach of 5768 to Shavuot of 5769, etc.

I may or may not update both posts to reflect this.

Wednesday, June 25, 2008

5783 Table of Contents

  • Happy Is One Who Waits - Daniel 12, in conjunction with the Tikkunei Zohar and the GR"A.
  • The Sprouting of Moshiach - With 5708 as our starting point, the lives of Avraham and Yitzchak represent the two Moshiachs, Moshiach ben Dovid and Moshiach ben Yosef.
  • Geulat Mitzraim to Yemot HaMoshiach - From Tazria we can see that the generation of Moshe and Yehoshua parallels, in some ways, the time from the Six-Day War until 5783.

Tuesday, June 24, 2008

Geulat Mitzraim to Yemot HaMoshiach

Parallels Between Geulat Mitzraim and the Timing of Yemot HaMoshiach

In Parshat Tazria, the Torah tells us that a woman that gives birth is in a state of tumah after birth for a certain amount of time, followed by a period of "dam tohar", pure blood. It is assumed that this blood is not nidah blood, and therefore tahor (not halachah l'maaseh in our days).

  • For a baby boy, there are 7 days in tumah, followed by 33 days of dam tohar.
  • The total of these days is 40.

Let us assume that these 40 days actually scale to the 6000 years of human history, each day being 150 years.

  • 7 * 150 = 1050 years of tumah
  • 33 * 150 = 4950 years of dam tohar

The Torah says that during the 33 days, the woman is not to touch anything holy, and is not to come to the Beit HaMikdash. But it does not say this in regard to the 7 days. That is the hint. During the other 7 days (1050 years), the opposite applies. (Obviously a woman who is tamei cannot come to the Mikdash, but we are not talking pshat here)

The 1050 years, being years of tumah, require a tikun, which is not true for the 4950 years. This tumah receives its tikun from the status known in Kabbalah as Gadlut of Zeir Anpin. The Ramchal defines Gadlut as the time of the Batei Mikdash as well as the time of Matan Torah.

  • We know that Matan Torah took place in a relatively short period of time, so let us chalk that up as 1 year.
  • The 1st Beit HaMikdash stood 410 years.
  • The 2nd Beit HaMikdash, per the Tosefot, stood 421 years.
  • Per our calendar, we consider that humans began to exist in year 2. So therefore, the tikun would be sometime between 2 and 6001.

1050 - 410 (1st Beit HaMikdash) = 640

640 - 421 (2nd Beit HaMikdash) = 219

219 - 1 (Matan Torah) = 218

6001 - 218 = 5783 From this we can see that 5783 is destined to be the beginning of the final Gadlut period, which the Ramchal refers to as Yemot HaMoshiach. This is confirmed per the sod of the GR"A in Sifra Ditzniuta, that the time of Yemot HaMoshiach is equal to Ateret HaYesod during the 6th millenium.

This tells us that Galut Edom is to end in 5783.

That is to say that Galut Edom lasts from 3830 until 5783 = 1953 years. And see, 1953 is equal to 7 times 279. The Gematria of "days of purity" is 279. The last leg of the 4950 years of "days of purity" is 1953 years long. Why is it multiplied by 7? This is a method of calculation used in the Zohar Chadash for the length of punishment for our sins, see Zohar Chadash Maamar Mechirat Yosef.

We can now see the total years in Am Yisrael's history that the Beit HaMikdash didn't stand:

  • 480 years (from Yetziat Mitzraim until Bayit Rishon, see Melachim A 6:1)
  • 70 years (Galut Bavel)
  • 1953 years (Galut Edom)
  • Total = 2503 years

Per the Mishneh Torah Hilchot Shmitah v'Yovel chapter 10, 2503 was the year before the Shmitah and Yovel count started. There is a secret to this. The world as a whole had 2503 years to become prepared for Am Yisrael's settling in to Eretz Yisrael. Due to one (or more than one) of the sins done between Mechirat Yosef until the Sin of the Spies (which are related, as is known), the world was not ready, but history played out in this way in order to show us the big picture. When Am Yisrael caused the 2503 years to be nullified, a new count of 2503 years began, 2503 years of Galut (where Galut includes Yetziat Mitzraim until Bayit Rishon).

Does this not, however, create a paradox? How can we say that 2503 has any significance based on history as we know it? The answer is that we have hints in Chazal on certain decrees regarding the timeline. Take, for example, Eldad and Meidad, who, per the tradition, prophesied Moshe's death in the desert and that Yehoshua would bring Am Yisrael in to Eretz Yisrael. How can this be, if Moshe had yet to sin, and the Sin of the Spies had not taken place? But rather, we see that on some level, there was already a decree, akin to Daniel 9.

If we say that the 1953 years of Galut Edom will complete these 2503 Years of Preparation, then let us line up the two.

2504 (the first year after Preparation) therefore aligns with 5783.

We then have a few significant years to look at, namely new beginnings:

  • 2448 - The Pekidah, Moshe goes to Pharoah.
  • 2449 - Yetziat Mitzraim
  • 2489 - The Entrance to Eretz Yisrael and the beginning of the 7 Years of Conquering. This marks the rise of Yehoshua to leader of Am Yisrael.
  • 2496 - The beginning of 7 Years of Division
  • 2504 - The beginning of the Shmitah and Yovel count

  • 2448 corresponds to 5727, the Six Day War
  • 2449 corresponds to 5728, nothing of note. But let us remember that Geulat Mitzraim was in Chipazon, what isn't so by the last Geulah, see Yeshayahu 52:12. This is one of the sodot of that pasuk: Except for by way of teshuvah, which was attainable in 5728, there would be no geulah in that 5728.
  • 2489 corresponds to 5769
  • 2496 corresponds to 5776 (A Yovel year, as I have written before)
  • 2504 corresponds to 5783

It should be noted that the last 3 dates are all Motzaei Shevi'it, just like all of the originals are "beginnings" of 7 year cycles. There is of course a strong relation between Yehoshua bin-Nun and the concepts of Moshiach ben Yosef and Kibbutz Galuyot.

Per our tradition, the year 2448 was the year of the Pekidah. The end of Shemot chapter 2 describes Hashem remembering Am Yisrael, and as is made explicit in chapter 3, this was the Pekidah. How does this relate to 5727?

Per the Zohar Chadash, Maamar Darach Kokhav miYaakov, the year 5727 was the year 60 spoken of in the Zohar VaYera, page 119a (which is called a Pekidah).

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 from the 6th Day.

It is written that it will be at רע"ד from the 6th day. רע"ד is the Gematria of 274. "From" means to count from the end of the 6th day. 6000 - 274 = 5726. But the Zohar does not count according to our system, with Shnat HaTohu, where Adam HaRishon is born in year 2, but rather the Zohar counts according to the Seder Olam Rabba. We must add a year. 5726 + 1 = 5727.

Furthermore, it is written there that Yovel and Shmitah will fall in the same year. Yovel, I have explained elsewhere, last happened in the year 5727.

What we have here is that from the Pekidah until the Geulah-that-wasn't is a total of 56 years: 2448 - 2504. So too in our days, from the Pekidah until the Geulah-that-will-be is 56 years, 5727 - 5783.


We have explained the 1050, but defining 4950 is a bit more difficult. It is the sum total of the Ibbur and Katnut of Zeir Anpin. As far as the math is concerned, it is the sum of two numbers.

As I said before, we must count from 6001. 6001 - 1050 is really 4951.

4951 - 2503 (where 2503 is the total years of Katnut) = 2448 (the year of Pekidah).

That is to say that 4951 is the sum of the years until the Pekidah and the years until the Geulah-that-wasn't.

Sunday, June 22, 2008

2448 as 5727

I'd like to expand on the last post (2503 Parallels).

(Keep in mind that we are talking about years here according to our count, where Adam HaRishon is born in year 2, Avraham Avinu was born in 1949, Yetziat Mitzraim in 2449, etc).

If we continue on the last post, we have a couple of ideas.

  • After 2503 years, originally, we should have been able to go higher and higher along with the commencing of the Shmitah count. In essence, 2504 is a Geulah that wasn't.
  • 5782 is the last year of an alternative 2503 years, with 5783 replacing the year 2504.

The last post looked at the period from the entrance of Am Yisrael to Eretz Yisrael up to the year 2504. But let's look back a bit further.

If we check what year, then, correlates to Yetziat Mitzraim, we get 5728, the year after the Six-Day War. This is more fitting than it seems at first glance. Remember that the Geulah from Mitzraim was in Chipazon. All at once, unlike in our time. The Geulah would only have been in 5728 if we had merited it at that time, otherwise it would be in stages.

As we learn in Shemot 2:23-2:25 and 3:16, the Pekidah in Mitzraim took place before Moshe even returned to Mitzraim. Perhaps this is why Moshe is mentioned in the Zohar Chadash Maamar which refers to the year 5727, he is related to the early Pekidah. Per the commentators, Moshe's encounter with the burning bush was Pesach of 2448.

Anyway, overall we can see that 5768-5769 is a sort of transfer year, the transfer from Moshe to Yehoshua bin-Nun, who brings Am Yisrael in to Eretz Yisrael.

I have updated the spreadsheet from the last post to reflect this in further detail. Check here.

Thursday, June 19, 2008

2503 Parallels

If we take the theory I presented regarding 2503 years to its conclusion, then let us try to apply it in a micro-scale to the compare the end of the original 2503 years with the end of the 2503 years of Galut.*

* I say Galut, but as mentioned before, I mean time without the Beit HaMikdash since Yetziat Mitzraim.

Let us keep in mind that Shmitah and Yovel starts in Tishrei, whereas the other events took place in Nissan. That is to say that Yehoshua led Am Yisrael in to Eretz Yisrael in Nissan, so the 7 years of conquering and division were counted from Nissan.

The parallel seems to be that the 7 years of conquering start between Nissan 5768 and Nissan 5769, akin to what is written here. No, I am not implying that there are 7 years of conquering and war that are about to erupt. The end of the 7 years of conquering and the beginning of 7 years of division aligns with 5775/5776, i.e. the Yovel, which is rather fitting as well.

I have made it in to a basic spreadsheet here.

Wednesday, June 18, 2008

The Reason for Creation

The Arizal teaches (in multiple places in the Shmonah She'arim) that Hashem created this world in order to be called His many names, such as Merciful, Master, etc. If there is no one to have mercy upon, there cannot be The Merciful One.

The Ramchal taught slightly differently. In his commentary to Otzrot Chaim he states:

And this is not the primary reason, but rather the secondary. The primary purpose is the matter of bestowing good.
One of the Ramchal's primary teachings is that Hashem wanted to bestow good upon others. As such, there is a need to create creations upon which to bestow this good. However, bestowing good upon someone which is not earned is a cause of shame. Therefore there is this world, in which we gain merit to really be the owners of this good that Hashem will bestow upon us.

And as a result of this reason for creation's existence, we are able to call Hashem by all these names, through our experiencing of Hashem's characteristics in this world.

Summary Post for Parshat Shlach Lecha

Monday, June 16, 2008

Between Here & There - Binyan Yerushalayim

The Building of Yerushalayim

1. What is the final goal?

The final goal is the 3rd Beit HaMikdash, resumption of the service therein.

2. Where are we in this process?

We are at a fairly advanced stage of the physical building of Yerushalayim. The city is, thank G-d, full of Jewish residents. There are many problems with this real-world city, but there is no comparison to the city that stood here 200 years ago.

3. What steps can we take now to move us in the right direction?

Those that came before us built Yerushalayim with wisdom. They started out small and unassuming, building the Churvah synagogue. Now, we must focus our wisdom also on the actual Avodah. Who among us knows the laws of Avodat HaMikdash, Tumah and Tahorah? Let us all take the Chafetz Chaim's words seriously and learn what needs to be done when the day arrives. Further, study needs to be done regarding the location of the Beit HaMikdash, and in to understanding the words of Yehezkel regarding the Beit HaMikdash. Also we have the vision of Chazal that Yerushalayim will continue its outward spread to the sea. Let the building continue!

Between Here & There - The Sanhedrin

The next goal to consider is the Sanhedrin.

The Sanhedrin - השיבה שפטינו

1. What is the final goal?

The Sanhedrin will assume its full role as the supreme authority in Torah, making the Torah relevant to all aspects of daily life on both the personal and national levels.

1. Where are we in this process?

There is a foundation, in the "nascent" Sanhedrin that formed in early 5765. However, it does not have practical power, as the nation has not chosen this Sanhedrin as its authority. Many, if not most of the religious sector does not recognize the validity of attempting to form a Sanhedrin at this time. Furthermore, the current leadership of governmental institutions (legistlative, executive, and judicial) are obviously at odds with moving towards this goal.

3. What steps can we take now to move us in the right direction?

  • The Sanhedrin is laying the groundwork, moving cautiously in its work.
  • The public at large is not in a position to accept the Sanhedrin upon it, nor is it compatible with the current governing situation, as I mentioned. I believe a possible resolution is a political party that brings these issues to the forefront. It is very important that such a party not be extreme, pushing to achieve the final goal on the first day. Let the goal be known, but let the action be by way of small steps. Let the nation see Torah-inspired laws that inspire them to ask for more. Let us support any such initiatives.
  • On a person-to-person level, it is important to stress to others the solid basis for having the Sanhedrin before the Moshiach arrives, per the order of the Shmoneh Esreh, as brough in the Talmud Yerushalmi and Bavli.

Between Here & There - Kibbutz Galuyot

When considering the ideas of the Keitz Meguleh, it is important to consider:

  • What is the final goal?
  • Where are we in this process?
  • What steps can we take now to move us in the right direction?

Kibbutz Galuyot

1. What is the final goal?

The goal is simple: No less than all Jews living in Eretz Yisrael.

2. Where are we in this process?

Some 40-50% of worldwide Jewry lives in Eretz Yisrael. The largest concentration of Jews in Galut is North America, where currently there is little "push" out of Galut (unlike France). Currently, Aliyah is dependent on the "pull" of Eretz Yisrael.

3. What steps can we take now to move us in the right direction?

There are many places for work in achieving this goal.

  • Increasing the strength of the "pull" of Eretz Yisrael. This includes a few aspects, discussing the value of living here, of choosing to live here. Also things like pilot trips help ease the nerves of an Oleh Chadash. Increasing this "pull" is extremely important. Our goal is to make sure that Kibbutz Galuyot occurs by the "pull" of Eretz Yisrael before a "push" of Galut exists, chas v'shalom. Per Kol HaTor, the GR"A was very concerned that we might not succeed in this.
  • Setting up logistics for large amounts of Aliyah, catering to the different Galut-communities, akin to organizations like Nefesh B'Nefesh. At a certain point, necessarily, Nefesh B'Nefesh will not have $50,000 to give to every Jew that makes Aliyah. This is obvious. Nonetheless, their person-to-person experience is a great asset to large-scale Aliyah.
  • Ensuring adequate housing for the new arrivals. The financial resources for this are in the realm of the government, making this goal dependent on changes in the country's leadership.

Sunday, June 15, 2008


ויש תקוה לאחריתך, נאם ה', ושבו בנים לגבולם
And there is hope for your end, says Hashem, and the children will return to their borders.

In Kol HaTor, a question is asked. How can we say that in our end there will only be hope? What kind of consolation is that? But rather, it is explained that the word תקוה (Tikvah), is a code:

ת + ק = 500

So when we reach 500 in ו and 500 in ה, (the letters are pointers to other Kabbalistic ideas) then the children will return to their borders.

The ו and ה need to have 500 each, which is completed from above after we reach 499.5 on our own.

The 2503 Paradox

I postulated (here) that the Upper Wisdom decreed a total of 2503 years of preparation time for this world, originally to end in the year 2503, but then due to our sins, divided up in the period following 2449 as the period between Yetziat Mitzraim and Bayit Rishon, Galut Bavel, and Galut Edom.

This is a paradox. We know about 2503 based on the way history actually played out. How can we say that this is how history was meant to play out, if it is based on the length of time of Galut Mitzraim and the 40 years in the Desert, which seem to be variables based on our actions?

The answer is hinted at in Parshat BeHa'alotcha. Eldad and Meidad begin to prophesy in the camp. Rashi there brings a tradition that their prophecy was that Moshe would die in the desert, and Yehoshua would bring Am Yisrael to Eretz Yisrael.

This prophecy was made before the Sin of the Spies and before Moshe hit the rock. That is to say that there are certain matters along the course of history that are decided ahead of time. I would assert that the timeframe for entering Eretz Yisrael was pre-determined, and the fact that B'nei Yisrael finished dividing up the land in 2503 is a hint as to both the way things could have been and the Tikkun for what actually happened. Perhaps all the "what ifs" that Chazal say regarding Dor HaMidbar (if only they hadn't done this, then...) affected the quality of the time frame. Perhaps, had we done better, instead of just entering Eretz Yisrael, we would have achieved the Beit HaMikdash in Yerushalayim by the year 2503.

This too holds for our day, in lieu of having the the merit to bring the entire Geulah in an instant, we can positively affect the quality with our actions, through our personal Aliyah, supporting movements that fulfill the goals of the Keitz Meguleh in building Eretz Yisrael and bringing truth to the world.

Awakening from Below - Until 499.5

  • Avraham Avinu was born on Pesach in the year 1948.
  • Yetziat Mitzraim was in the year 2448.

While the Geulah was in Nissan, it was in Tishrei, a half year prior, that the plagues started, and the slavery ended.

That is to say, from Avraham Avinu's birth, there were 499.5 years of Awakening from Below, and then the final 1/2 year which was the Awakening from Above.

Mishknei Elyon: Yehezkel's Vision

There is an amazing idea brought down in the 1st section of the Ramchal's Mishknei Elyon, which discusses the secrets for the 3rd Beit HaMikdash.

It is written in Tehillim 122:3

ירושלים הבנויה כעיר שחברה-לה יחדו
Yerushalayim, built as a city that was connected together.

According to the sod, this refers to the fact that there is an Upper (spiritual) Yerushalayim and a Lower (physical) Yerushalayim.

Originally, the Upper Yerushalayim (namely the Beit HaMikdash) was built in one fashion, and it was this fashion that Shlomo HaMelech copied down below, and therefore the Upper and Lower Yerushalayim was in synch.

When the 1st Beit HaMikdash was destroyed, however, the "design" of Upper Yerushalayim immediately changed. This is the sod of what Yehezkel saw in his vision. It was not a vision of the future alone, but also a vision of the present, but on the spiritual plane alone.

When the Upper and Lower Beit HaMikdash "match", the Shechinah dwells in the Beit HaMikdash. For this reason, the Shechinah did not dwell in the 2nd Beit HaMikdash, which had elements of both the 1st Beit HaMikdash and Yehezkel's vision mixed together.

When the zivug occurs (which would be upon reaching the level of Ateret HaYesod), The Upper Yerushalayim will "come down" in a spiritual fashion, and around this, Am Yisrael will physically construct the 3rd and final Beit HaMikdash, wherein the Shechinah will again rest.

Thursday, June 12, 2008

This Opposing That

This expands the idea I posted here.

6000 (total human history)


3496 (Up to Yetziat Mitzraim + Gadlut)


2503 (Total non-Beit HaMikdash time after Yetziat Mitzraim)

The year 2503 is also the year that B'nei Yisrael started counting Shmitah and Yovel, which put an end to Exile, except for the lack of Beit HaMikdash. That is to say, before Avraham, the world was not in its proper form. From the time Avraham left Ur Kasdim (in year 1949 + 70 = 2019) until Yetziat Mitraim is another 430 years. The time in the Midbar was also preperation for Eretz Yisrael, and Eretz Yisrael only came to its proper form after the 7 years of conquering and 7 years of division.

2019 + 430 + 40 + 7 + 7 = 2503

It would seem to be that 2503 is the number of years that the world should have been in its "set-up" phase. The 2503 years of set-up should have been sufficient for the whole world, but since it wasn't, a different 2503 years were decreed upon Am Yisrael. There are 480 years from Yetziat Mitzraim to Bayit Rishon, 70 years of Galut Bavel, and 1953 years of Galut Edom. A different and overlapping (from Yetziat Mitzraim to 2503) calculation.

קוהלת ז:יד - גם זה לעמת זה עשה האלקים

Kohelet 7:14 - And also this opposing that, G-d has made

May Hashem help us to succeed in our preparations.

Keitz Meguleh Concepts - Table of Contents

Wednesday, June 11, 2008


We see in Chazal different elements to the dispute of Korach.

  • The pshat of the text seems to indicate that he used populist speech, we are all holy (i.e. taking away from the gedulah of Moshe and Aharon), but only as a pretext to become the head himself.
  • The Talmud Bavli Sanhedrin 110A states that Yosef hid in Mitzraim 3 treasures, and 1 was revealed to Korach. In other words, he got his power from money that was not rightfully his. See also Targum Yonatan in Mikraot Gedolot for a slightly different version.
  • The Zohar on Parshat Korach states that the Levi'im are from the Left, and the Kohanim were from the Right, and he wanted to take away the Kehunah, perverting the natural order of the world.

Tuesday, June 10, 2008

On the Order of the Sefirot

These are my observations.

What I posted here is the GR"A's version of the correlation between the Sefirot and the Luminaries.

  1. Levanah - Chesed
  2. Ma'adim - Gevurah
  3. Chamah - Tiferet
  4. Netzach - Nogah
  5. Hod - Kokhav
  6. Yesod - Shabbtai
  7. Malchut - Tsedek

This is at odds with the order of the 7-hour cycle:

  1. Tsedek
  2. Ma'adim
  3. Chamah
  4. Nogah
  5. Kokhav
  6. Levanah
  7. Shabbtai

That is to say, Tsedek, Levanah, and Shabbtai have their order switched, but the remaining four, Ma'adim, Chamah, Nogah, and Kokhav, are identical.

If both lists represent the ordering of the Sefirot as this:

  1. Chesed
  2. Gevurah
  3. Tiferet
  4. Netach
  5. Hod
  6. Yesod
  7. Malchut

Then we are talking about a change like this:

  • Tsedek - Chesed / Malchut
  • Levanah - Yesod / Chesed
  • Shabbtai - Malchut / Yesod

Tsedek and Levanah would seem, therefore, to be related to Chesed through different points, Tsedek through Malchut, and Levanah through Yesod.

The GR"A explains there that the 7-hour cycle, which actually starts with the last one I've listed, Shabbtai, and then Tsedek, etc, is the order from top to bottom. Shabbtai is the beginning, since it is the first one to "serve" when the luminaries were created at the beginning of the 4th night.

499 from the Torah

In the Talmud Yerushalmi on Masechet Brachot, there is a long midrash regarding the distances between places, or their size: a walk of 50 years, a walk of 500 years.

ורבנן אמרין כשני אבות הראשונים (דברים יא) כימי השמים על הארץ וכשם שבין הארץ לרקיע מהלך חמש מאות שנה כך בין רקיע לרקיע מהלך חמש מאות שנה ועוביו מהלך חמש מאות שנה

And Rabbanan say like the years of the forefathers "Like the days of the heavens on the earth" (Devarim 11), and like it is between the earth to the heavens a walk of 500 years, thus it is between each of the heavens a walk of 500 years, and the thickness of (each) one is a walk of 500 years.

The verse used for this drash, the last of the 2nd paragraph of Kriat Shema, is:

למען ירבו ימיכם וימי בניכם על האדמה אשר נשבע ה' לאבתיכם לתת להם כימי השמים על הארץ

Such that your days will increase, and the days of your children, on the land which Hashem swore to your fathers to give to you, like the days of the heavens on the earth.

The drash is that the distance between the heavens and earth is the distance that it takes to walk the life span of the 3 forefathers.

  • Avraham - 175 years
  • Yitzhak - 180 years
  • Yaakov - 147 years

Total: 502 years

So we round off to 500 years, and the drash works out.

However, the Zohar Chadash (Sitrei Otiot, Shivah Yomin Ila'in) says that Avraham only achieved his level after 3 years of life, corresponding to Keter, Chochmah, and Binah. Therefore, it would seem to be proper to take 3 off of this 502, and arrive at 499.

Monday, June 9, 2008

The 7 Sefirot in Sefer Yetzirah

The following is a chart showing the GR"A's version / approach regarding the 4th chapter of Sefer Yetzirah. It is in Hebrew. It shows the Sefirot associated with the days of the week. I also copied the accompanying luminary-list from the weekly hour chart.

Here it is.

Thursday, June 5, 2008

Expanded Translations

I have translated more of the following two Zohar passages:

Wednesday, June 4, 2008

Sprouting of Moshiach - Table of Contents

This will help show the background logic behind the post I wrote entitled "The Sprouting of Moshiach".

Tazria and Yemot HaMoshiach - Summary/Table of Contents

  • Tazria and Yovel - Counting Yovel from the time of Yehoshua bin Nun shows that we are approaching the 66th, the number of days of Dam Tohar for a mother who gives birth to a girl.
  • More on Tazria and Yovel - Adding the days up for a mother who gives birth to a boy and one who gives birth to a girl reveals an interesting idea regarding tikun.
  • Shiur Yemot HaMoshiach - The calculations of the last post are much more profound, they reveal the date of the transition to Yemot HaMoshiach.
  • The Length of Galut Edom - A calculation which shows that the prior calculation is related to the secret of Kol HaTor.
  • Katnut - A mathematical "coincidence".
  • This Opposing That - The tikkun of 2503 years
  • The 2503 Paradox - On the paradox of the 2503 years, free will, predestination in the Geulah.
  • 2503 Parallels - Lining up the time of Yehoshua bin-Nun with our time, making a parallel of the original 2503 years to the 2503 years of Galut.
  • 2448 as 5727 - Taking the prior post a bit further, we find a link between the Pekidah of the Burning Bush in 2448 and the Pekidah of Year 60 in 5727.
  • Geulat Mitzraim to Yemot HaMoshiach - A post comprising most all of the above posts in one.

Tuesday, June 3, 2008

The Length of Galut Edom

We all know that there are 6000 years of human history.

In the post "Shiur Yemot HaMoshiach", I presented that the amount of time the Batei HaMikdash would stand (plus Matan Torah) is 1050 years, the period known as Gadlut of Zeir Anpin.

As a consequence of this, I proposed that the total time of Galut Edom is from 3830 - 5783, 1953 years. There is another way to arrive at this.

  • 6000 years total

There are two times in history when the Beit HaMikdash didn't stand that we are told of in the Tanach.

  1. 480 Years: Between Yetziat Mitzraim and Binyan Bayit Rishon (Melachim 2 - 6:1)
  2. 70 Years: Galut Bavel


  • 480 + 70 = 550
  • 6000 - 550 = 5450

Now if we take the 5450 and take away the 1953 that I have already proposed:

  • 5450 - 1953 = 3497

On the surface, this seems like nothing of significance. I would assert that this is related to Kol HaTor. As is known, there is significance to the number 999 in Kol HaTor, 499.5 on the left, and 499.5 on the right.

זכריה ג:ט - על אבן אחת שבעה עינים

Zecharyah 3:9 On one stone, 7 facets.

  • 499.5 * 7 = 3496.5

That is to say, if one takes the 6000 years, and subtracts this 499.5, one finds all years since Yetziat Mitzraim wherein the Beit HaMikdash is not standing. Remove from that known numbers, 480 and 70, and that is Galut Edom.

As a postscript: The ending of Galut Edom is not Jews leaving the Physical Galut in Edom, but rather us throwing off the yoke of Edom from our necks. We will already be out of the Physical Galut by then.

Monday, June 2, 2008

Yovel before Shmitah

Please bare with me.

  • Yovel is dependent on all Israelites being in the Eretz Yisrael.
  • The first "Jew", Avraham, arrived in Israel in the year 2023/2024, and was in Eretz Yisrael most of the rest of his life: The stay in Mitzraim, which was shortlived, is considered outside Eretz Yisrael, but not that in Eretz Plishtim.
  • Yitzhak always lived in Eretz Yisrael, for Eretz Plishtim is also counted as Eretz Yisrael.
  • Yaakov went in to exile because of Esav at age 63, in the year 2171/2172.
  • When Yaakov and his sons returned to Eretz Yisrael, the exile was over, but only for a small while, before Yosef was taken to Mitzraim.

If year 1 is year 1 of the Yovel, and we count 49 year cycles up to the time that Avraham came to Eretz Yisrael, and then switch to 50 year cycles until the time Yaakov leaves, at which time we switch back:

  • Yaakov is born on a Yovel year, 2109.
  • The Geulah from Mitzraim happened in the 50th Yovel cycle.
  • The 51st Yovel is in year 2503, which is the year before B'nei Yisrael started counting Shmitah and Yovel.

Sunday, June 1, 2008

Zohar Chadash Sitrei Torah - Mechirat Yosef

That Jew begin and said: "And me, closeness to G-d is good for me, etc" (Tehillim 73). Come and see, for when a person comes close to Torah, which is called good, as it is written "The Torah of your mouth is good for me" (Tehillim 119), then he comes close to HaKadosh Baruch Hu, who is also called good, as it is written "Hashem is good to all" (Tehillim 145). Then he comes close to being a tsaddik. Like that which you say "Say a righteous person, for it is good" (Yeshayahu 3), and when he is a tsaddik, the Shechinah dwells upon him, and teaches him upper secrets of the Torah, because the Shechinah doesn't connect to anything by good, for tsaddik and tsedek go together (Tsaddik = righteous person, Tsedek = righteousness).