Tuesday, February 24, 2009

Iterations of 2/3

On comments to a  previous post, someone left a comment pointing to their blog, which brought an idea that the Geulah is related to iterations of 2/3.

  • 6000 * 2/3 = 4000
  • 4000 + (6000-4000) * 2/3 = 5333.333
  • 5333.333 + (6000 - 5333.333) * 2/3 = 5777.777
The implication is that once we reach this 2/3 point, the Geulah will arrive and Moshiach will come, either in late 5777 or in 5778.  This is obviously at odds with things that I've written here, but it corresponds nicely to something else that I've written here.  The basic idea is that yes, Ateret HaYesod (the 2/3 point), which is related to the Geulah, will start in that year, but it is mixed with Yesod until 5783.


It is brought in Kabbalah that Yesod is made up of 3 sections.  The first 2 are Yesod, and the 3rd is Ateret HaYesod.  Furthermore, Yesod of Chochmah stands in such a way that Ateret HaYesod of Chochmah corresponds to the full length of Yesod of Z"A.  So therefore if the 100 years mentioned in the Zohar relate to Yesod of Z"A, there are 200 years prior to this that relate to the first 2/3 of Yesod of Chochmah.  This explains the wording of the Zohar that there is a Keitz referred to as רנ"ו, the Gematria of 256.  This means that after the 200 years of Yesod of Chochmah, there are 56 on the level of Yesod of Z"A, bringing us to the year the State of Israel was founded.  A further Keitz of רע"ב is mentioned, which is yet ahead of us.  It appears that the 200 years mentioned began in the early life of Shlomo HaMelech, who requested from Hashem Chochmah (Melachim Aleph 5:9).

But the timing of the start of Yesod of Z"A is due to a sin that took place in Am Yisrael's history.  The 100 years should have started earlier.  If so, it appears that the 200 years of Yesod of Chochmah would therefore have started during Moshe Rabbeinu's youth, and as is known, Moshe Rabbeinu was an emmanation of Yesod of Chochmah.

Monday, February 23, 2009

For Everything There is a Time

לכל זמן ועת לכל חפץ תחת השמים
עת ללדת - יציאת מצרים, שנמשלה ללידה, הן בעולם התחתון והן בעולם העליון
עת למות - הוא עונש לחטא המרגלים, במדבר הזה יתמו, ושם ימתו - במדמר יד:לה
עת לטעת - הוא הכניסה לארץ כדכתיב בויקרא יט:כג - וכי תבאו אל הארץ ונטעתם
ועת לעקור נטוע - המלאכה בכניסה לארץ כדכתיב בדברים יב:ג - ונתצתם את-מזבחתם, ושברתם את מצבתם, ואשריהם תשרפון באש, ופסילי אלהיהם תגדעון ואבדתם את-שמם, מן המקום ההוא
עת להרוג - בפילגש בגבעה
ועת לרפוא - אחרי פילגש בגבעה, נזכר בסוף ספר שופטים
עת לפרוץ - הוא אצל דוד באומרו כל מכה יבוסי
ועת לבנות - הוא עיר דוד
עת לבכות - מעשה אמנון ותמר
ועת לשחוק - בנצחון דוד על אויביו, כדכתיב בשירו בשמואל ב כב:מג - ואשחקם, כעפר ארץ
עת ספוד - על אבשלום
עת רקוד - בבניין הבית, כדכתיב וביום שמחת לבו
עת להשליך אבנים - בזמן גלות
ועת כנוס אבנים - בזמן פקידת כורש, והרי לא כתיב כנוס כל האבנים אלא כנוס אבנים
עת לחבוק - ורבים מעמי הארץ מתיהדים כי נפל פחד היהודים עליהם
ועת לרחק מחבק - בעניין הנשים הנכריות בימי עזרא
עת לבקש - בקשת אנשי הכנסת הגדולה לסלק יצר הרע לעבודה זרה
ועת לאבד - הסתלקות הנבואה
עת לשמור - פך השמן בימי החשמונאים
ועת להשליך - עם ישראל הולך לגלות
עת לקרוע - על החורבן הבית וחורבן ביתר
ועת לתפור - עם המשנה וגמרא
עת לחשות - בין חתימת הש"ס לתקופת הגאונים
ועת לדבר - פיתוח תורה שבעל פה בימי הגאונים, הראשונים, ואחרונים
עת לאהב - החזרה לארץ, כי רצו עבדיך את אבניה ואת עפרה יחננו
ועת לשנא - הרדיפות באירופה
עת מלחמה - הוא עכשיו, זמן מלחמת גוג ומגוג
ועת שלום - הוא בארבעים השנים המוזכרות במדרש נעלם פרשת תולדות שהם אחרי קיבוץ גלויות

Monday, February 16, 2009

On Gematrias of Years

5770 may indeed include 770, which is the Gematra of Beit Moshiach, בית משיח

but... Beit Moshiach doesn't necessarily have to do with Moshiach's arrival.
Bi'at HaMoshiach, ביאת המשיח, which translates as Moshiach's Coming, is equal to 776, indicating 5776.

Misconceptions - Geulah in 5770

Last year, I posted a translation of Zohar Chadash: Ma'amar Darach Kokhav miYaakov.  In this section of the Zohar, there is a description of wars and troubles that will befall Am Yisrael during the Geulah process.  Towards the end of this section, it is mentioned that this will be at 60 years in the 6th millennium, and at the end, that this will be during the 70 years that are in the 6th millennium.

It recently came to my attention that in the Bar Ilan Project's version of this Zohar, there is a mention of the 59th year before that mention of the 60th year.  Therefore, it is reasonable to assume that the calculation of Shmitah and Yovel together actually refers to the 59th year.

At some point, someone tried to connect all of this to Mumbai.  This is a major stretch, as not only are many details ignored, but how exactly, to their explanation, is that the 59th year or the 60th year?

Regardless, at some point, a calculation of days was given from the Mumbai massacre to the 8th day of Chanukah.  Someone then calculated that there are exactly 9 months from the 8th day of Chanukah to Rosh Hashanah 5770, and since the year ends with 70, and also with 770, this is an auspicious sign regarding the Geulah.

The problems with this are numerous:

  • The Zohar gives a calculation in order to figure out the timing of the events in question.  How can Mumbai be at 59, or even 60, and then 9 months later is 70?  Rather, no one gives an explanation of how 5769 can be the 59 mentioned.
  • Furthermore, how does 5769 fulfill the statement of Shmitah and Yovel together?
  • And all of this is besides the fact that there is no actual relationship between this Zohar and the events that took place in Mumbai months ago.
But rather, these numbers, 59, 60, 70, are all related to the 100 years of Yesod that I have mentioned.

The Zohar Chadash does not predict the revelation of Moshiach in the year 5770.

Wednesday, February 11, 2009

On Israeli Politics

Anyone who has followed this blog and follows Israeli politics can realize that my views jive with the Ichud Leumi.  There is no other parliamentary party which represents those ideas as much as they do.  Nonetheless, I voted for the Likud, as I did in the last elections.  Obviously I did not do this due to any great love and admiration for Binyamin Netanyahu.  Rather, for years I have been a supporter of the ideology of Manhigut Yehudit.

One of the main ideas is that in order to achieve our ideological goals, we must strive for no less than the national leadership, and to do that, we must enter and compete for the leadership of the largest nationalist party, the Likud.  The only way to guarantee influence in the Likud is to be in it.  To illustrate, there is nothing stopping the Likud today from leaving the Ichud Leumi out of the government, and indeed Bibi can even set up a government with left-wing parties.  The tiny "settlers' party" can easily be relegated to irrelevance.

Israel needs, for the sake of stability, electoral reform, the result of which would be, to a large extent, the elimination of small parties.  At such time, the different interest groups in Israel will be forced to make coalitions within the parties.  For example, in America, we know that the Democrats strive to represent the labor unions and the immigrants.  In Israel we would have the labor union party (See Amir Peretz) and the immigrants party (See Yisrael Ba'Aliyah).  In America, the Republicans represent the gun owners and the business owners.  Can anyone imagine that there would be an National Rifle Association party?  The natural situation for which we should work is that the Likud would represent the traditional, religious, and the right-wing.  The party should know that in order to get the votes from its sector, it must live up to their expectations as much as possible.  This would be done by having representatives of the sectors on the Knesset lists, not by separate parliamentary groups.

The Manhigut Yehudit idea includes basically us forcing the Likud to represent us, by becoming active in its institutions and voting in the internal elections and indeed voting for the Likud in the general elections.  Essentially by becomings its constituents.  This is instead of waiting for the aforementioned electoral reform.  I believe in working towards long-term goals.  Voting for the Likud is part of working towards a long-term goal of bringing leadership that represents Jewish ideals to power.

If you don't believe that there is any way to improve our situation, or that we should only be considering short-term goals, then obviously this message does inherently speak to you.  Until the very end, I will put my lot with those that try to find the next step towards our ultimate goal, as taught in Kol HaTor.  And indeed it was at a Manhigut Yehudit Shabbaton years ago that a certain rav  gave a shiur on Kol HaTor.

Wednesday, February 4, 2009

Sha'ar Maamrei Rashbi - VaEra

There (meaning Zohar, section 2) on page 27a, at the end of the page, it is written like this: Rebbi Elazar said from the upper right side go out 13 deep upper wells, etc, 499 lakes and a half from this side and 499 from here, etc. This matter is explanned by me in Drush HaYichudim, and check there, for there I have explained it, and it requires examination there. And the matter is that he is speaking about the aspect of the connectino of Zeir Anpin and Nukveh with them being in the secret of back to back, and see in the Idra by Naso on page 132a, "in that first world, which is thousands of thousands, myriads of myriads" etc. And there we explained the matter of those thousand and what their matter is and how they are brought down and how they spread from the two upper shoulders, for shoulder in gematria is 500, and two shoulders is one thousand, and afterwards from these shoulders were made two crowns called Chesed and Gevurah, and one shoulder which is Chesed is drawn down and it is given to Zeir Anpin. And the second shoulder which is called Gevurah is drawn down to Nukva of Zeir Anpin and therefore it is found that the two shoulders of Zeir Anpin are really only one shoulder, and the two shoulders of Nukva are also only one shoulder, and therefore the length fo Zeir Anpin is 500 years. And thus is the length of Nukva. Therefore when the two of them connected together back to back, there was only one wall separating between them, half of its width to this, and half of its width to that. Therefore for this one there was 499 and a half from this side, and 499 and a half from this side, for the wall that is between them is divided, half to this and half to that, but after the female is separated from his back, then from the one wall, two walls are made for each, and then it is 500 complete for Zeir Anpin against the shoulder of Chesed which is in gematria 500, and 500 complete for his Nukva against the shoulder of Gevurah. And behold this middle wall that is made now together as one, in it is the secret of the backsides. Therefore the judgments are drawn down from it. Therefore his head is red like a rose in the secret of the redness of judgment. One also needs to know that the entire matter is in the aspect of Netzach and Hod of Zeir Anpin which against them stands his Nukva back to back, and you already knew that the backsides are the aspect of the judgments. And behold there are here Netzach, Hod, and Yesod of Zeir Anpin, and Netzach, Hod, and Yesod of his Nukva, and it is all one back side from those in its place and that is in the secret of the thousand rivers and another 13 like we will xplain, with G-d's help. And we will explain the aspect of Netzach, Hod, and Yesod of Zeir Anpin and from them we will connect to the Netzach, Hod, and Yesod of his Nukva, for there it is also on the way of these.

Behold, you already know that Netzach and Hod and Yesod are called Tzeva'ot, and the name Tzeva'ot in Gematria is 499, and therefore (you know) how Netzach Hod and Yesod are in gematria 499, and the Netzach Hod and Yesod of the male is 499 from here, and the Netzach Hod and Yesod of Nukva from here are another 499, and because they are connected back to back, they are two times Tzeva'ot, which is Netzach Hod and Yesod of the male and Netzach Hod and Yesod of the female, and there is nothing between them but one wall which connects them, and the wall is divided, half to this name Tzeva'ot, and half to this one, and therefore it is 499 and a half from here and 499 and a half from here which is 1000 minus 1. And in a way that they are 499 and 499, which are Tzeva't of Netzach Hod and Yesod of the male and Tzeva'ot of Netzach Hod and Yesod of Nukva. And there is between them 1 wall which divides between these two Tzeva'ot, and that is the wall divided in half that is mentioned, half from this side and half from that side. You also need to know that being that these two Tzeva'ot are connected back to back by this wall that divides between them, there is also in the middle of these two Tzevao't, which is the middle of NH"Y of Zeir Anpin and NH"Y of Nukva, there is between them in the middle another 13 rivers, six and a half from this side and six and a half from that side. And therefore it is left that they divide to each back, 506 and a half from here and 506 and a half from there, and that is the secret of the two names ABGYT"Tz, the first name of the 42 letter name as is known. And that name is equal in gematria to 506 to teach about these 13 rivers that were mentioned which are in the middle between the back to back. And therefore the 2 letters Yud Gimel are put in the middle of this name, A"B from here and T"Tz from here, and 13 in the middle, to teach about the 13 rivers which are in the middle as was mentioned. And it is already known that the 42 letter name is in Gevurah which is the aspect of the back sides which are the secret of judgments and thus the matter is in her NH"Y, to other backsides in these, and all the klipot attach in the aspect of these backsides.

Off topic: I was at the supermarket...

This has absolutely nothing to do with the subject matter of this blog.  But regardless...

I was in line at the local supermarket yesterday morning.  All of a sudden, the cashier's computer started to receive an update.  It was coming down the pipe at approximately 20kb per second, far slower than one would expect on a LAN connection.  Fairly slow for the times.
Then the computer rebooted.
80486 flashed on the screen during the POST.
The file was unpacked at a DOS prompt by PKUnzip.
The files went in to a subdirectory of C:\PC-DOS

Tuesday, February 3, 2009

Why is Galus Edom So Long?

It occurred to me that we have never examined in detail why Galus Edom is longer than the punishment for Mechirat Yosef.  (That is to say specifically why Galus Edom is so long, even though it has been explained why there are 2503 of Galus; All non-Beit HaMikdash time after Yetziat Mitzrayim combined)

As brought before from the Zohar Chadash Maamar Mechirat Yosef, the punishment meted out on Am Yisrael for Mechirat Yosef is calculated like this:

  • 22 years that Yosef didn't see his father
  • 10 tribes that caused the sin
  • 7 times the punishment, per the pasuk in Vayikra "seven upon their sins"
22 * 10 * 7 = 1540 years.

And these 1540 years begin in the year 3826, completing in the year 5366.

But that leaves us from the year 5366 until 5783 that the Galus continues.  From where are these 417 years?

The 417 years is slightly less than the 420 years of the 2nd Beit HaMikdash, hinting at the period of Ezra, perhaps the 1953 years should have really started in the time of Ezra.

We have the following in the Talmud Bavli Masechet Yoma 9b

ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו

Reish Lakish was bathing in the Jordan River.  Raba Bar Bar Chanah came and gave him his hand (to help him out of the water).  He (Reish Lakish) said to him: By G-d I hate you (the Jews of Babylon in general), as it says (Shir HaShirim 8) "If it is a wall, we will build upon it a turret of silver, and if it is a door, we will enclose it with a boards of cedar."  If you would have made yourselves as a wall and all of you had come up in the days of Ezra, you would have been likened to silver, which does not rot.  And now that you came up (as you have), you are likened to cedars, which are subject to rotting.

The historical context is there as well.  The return to Eretz Yisrael began began in the generations following the end of the 1540 years related to Mechirat Yosef.  We are now in the end of the period related to the Sin of Galus Bavel, the sin of not choosing to come home.

Sunday, February 1, 2009

And the Land Opened Its Mouth

This article states that the UNRWA school for Arab girls is in the Old City.  I had been under the impression that it is just south (and a bit east) of Sha'ar HaAshpot.  Is this a different school?  Digs make more sense outside the Old City walls.