Transitions

The Zohar speaks about the timing of the Geulah, with the most abundant number of "dates" given in Parshat Vayera 119. I have mentioned (here) the transition from Yesod to Ateret HaYesod, and how this ends with the Zechirah.

What I didn't mention is that there are 100 years of the Right and 100 years of the Left, and they run concurrently.

It of course makes sense that Avraham Avinu is related to the Right, and the Zohar in every place refers to the Right when presenting a time.

The Left also has its own count to 100, but there are no complicating overlaps. Its dividing point between Yesod and Ateret HaYesod is this year, 5769, which makes sense, as this is the year of note for Yitzchak, who is rooted in the Left. Though I mention Ateret HaYesod, this is not to be confused with Yemot HaMoshiach, however, for the Left is for beginnings, the Right is for completion.

Therefore, we are currently entering a period of transition to Yemot HaMoshiach. That is to say we have 3 transition points that arise:

1. 5769 - Ateret HaYesod is reached on the Left, the hidden side.
2. 5777/5778 - Yesod and Ateret HaYesod are mixed on the Right.
3. 5783 - Ateret HaYesod is reached on the Right

There is another transition period, one which lasts fairly precisely from the Pekidah to the Zechirah. This is referred to in Kabbalah as the Nesirah, hinted at in Zohar VaEra 27, expanded upon in the Arizal there. Due to the math, it is similar to the transition to Ateret HaYesod, only in reverse.

The overlap period on the Right (wherein we enter this transition) is between 5727 and 5734 (unlike the overlap of Yesod and Ateret HaYesod, where the overlap is at the conclusion), corresponding to the euphoria in Israel after the Six Day War, that is, up until the Yom Kippur War.

From 5734 until 5772, we are in this transition period in all aspects. The transition period on the Right ends in 5772, on the Left in 5783.

Due to the nature of this transition, its main effects are felt at its conclusion (and so the comment that Left preceeds Right is not relevant here). This effect corresponds nicely to the Zechirah: Heavenly abundance will again flow to Am Yisrael.

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.

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.

Postscript:

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.

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.

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.

Birkat HaChamah - Sifra Ditzniuta

(Make sure to read all posts on Birkat HaChamah here)

I have seen recently some quotations from the GR"A's peirush on Sifra Ditzniuta that try to suggest that the coming of Moshiach is related to the year of Birkat HaChamah. Allow me to translate the section in question.

And this revelation, it does not have an [exact] known time, "heart to the mouth it is not revealed", but rather it is known that during the entire 5th millenium it could not come, in the secret of the entire day of "ו"ה" (Eichah 1), and it will only be revealed in the 6th millenium which is in the secret of the the Livyatan that was mentioned, and that is what is written (in the Zohar on Va'Era) 1 for 1000 days, that is to say in one of the 1000 years he will be revealed. And it says small days, because just days (alone) is 1000 years in the secret of the 6 Days as was mentioned, but small days is one day which is days of Malchut Chochmah Z'eira, and that is days that is mentioned in the Torah "days will be the Geulah" (See Vayikra 25:29). That is to say that one year will be the year defined as the Geulah, and it is the year after Shmitah, in which that is the time of Chesed, and then will be revealed the פום אמה and Moshiach will come. And that is what is written in the Zohar on the small aleph of the word Vayikra, that it is Malchut, in which the letters are small, and that is the 1000 pieces that Moshe took and left one which is the small Aleph. Aleph (meaning 1) from 1000 and that is Malchut Atarah that there it is revealed.

We can see from this that the GR"A is writing that the exact date is not known, but a certain single year in the 6th millenium will be so momentous in its events that this one single year will be called the Year of Geulah. This year will be the year after Shmitah. The GR"A uses similar language to what he used elsewhere, speaking about Chesed being revealed in פום אמה, and talking about the Atarah. He is talking about the fact that the year of Moshiach's revelation B'itah will be the year that the world reaches the level of Ateret HaYesod, as I mentioned in Shiur Yemot HaMoshiach. No one has claimed that this spiritual event has anything to do with the year 5769.

And for those who are wondering, yes, the year 5783 that is mentioned in Shiur Yemot HaMoshiach is the year after Shmitah.

Shiur Yemot HaMoshiach

It appears that my prior post, based on my intellectual curiousity of the numbers brought at the beginning of Parshat Tazria, contains a deep sod. It contains within it the number of years called "Gadlut Beit".

Gadlut Beit is a Kabbalistic term, but the Ramchal brings it down to simple terms that it covers 2 time periods:

1. Matan Torah
2. Yemot HaMoshiach

We start at 1050 (21 * 50) years.

The years of the first two Batei Mikdash:

410 + 420 = 830, but Bayit Sheini, according to 1 opinion, stood 421 years.

So 831 years.

1050 - 831 = 219

But Matan Torah counts as a year. So that makes 218.

And we should really start at 6001, since the implication of Tazria is 6000 years for mankind to repair these 1050 years, and Adam HaRishon was born in year 2.

So 6001 - 218 = 5783.

So 5783 to the end of the 6th millenium is Yemot HaMoshiach, per this sod and the definition provided by the Ramchal.

So too this is the sod of what the GR"A wrote in chapter 1 of his commentary on Sifra DiTzniuta that the Shiur (length) of Yemot HaMoshiach is the Shiur of Ateret HaYesod.

Background: Yesod is divided in to 3 equal parts (See Etz Chaim). The first 2 are called Yesod, and the last 3rd is called Ateret HaYesod.

The Pshat from the GR"A seems to be that Yemot HaMoshiach will be (if we do not merit earlier, i.e. B'Itah) in the last third of the 6th millenium, i.e. 5666.66-6000. One could explain (as I had thought) that the GR"A was simply stating that the Keitz B'Itah would not be before the year 5666. But rather the GR"A was referring to the exact beginning of Yemot HaMoshiach, 2/3 the way through the Steps of Moshiach, which is the same year.

Happy is One Who Waits...

Daniel 12

9. And he said, go Daniel, for closed and sealed are the words until the time of the Keitz. 10. Many will be refined, whitened, and the wicked will do wickedly, and the wicked will not understand, and the enlighted will understand. 11. And from the time of the cessation of the Tamid, and to the giving of the Desolate Abomination, days: one thousand two hundred and ninety. 12. Happy is the one who waits and arrives to days: one thousand three hundred and thirty five. 13. And you Daniel, go to the end, and rest and stand for your destiny for the Keitz HaYamin.

The Introduction to Tikkunei Zohar on page 4b

And immediately after it went up, "and they went without strength before the pursuer", and because of this the masters of the mishnah have set up, that everyone that says Amen Yehei Shmeh Rabba with all his might, (in heaven) they tear up a sentence of 70 years, that these 70 years, are after 1200 years, that the Beit HaMikdash was destroyed, and there are those that calculate it from the time that the Tamid ceased, because the Keitz of the Redemption is dependent on the level of Yaakov, which is the level of Truth, and that is what is written "Give truth to Yaakov" (Michah 7), which is the sign for 1290, and there are those that add a further 2, from "Close is Hashem to those that call Him, to all those that call Him in truth (in truth has 2 more in gematria), to know in the land Your ways, thus it is here with land, Aleph Ra"tz (i.e. Elef, or 1000, and Ra"tz which is the gematria of 290), 90, to fulfill with it Truth sprouts up from the Land, so that there will be a value of Land (i.e. 1290), but the sentence itself is 70 years.

I do not want to enter in to the subject that is actually being discussed, which is 1200 years of Galus.

Note the following:

• The time of the destruction of the Beit HaMikdash is taken as a different year than the cessation of the Tamid. When dealing with years, 3 weeks (between the 17th of Tamuz and the 9th of Av) is not significant.
• The juxtaposition of the two year counts, 1200 and 1290, indicates that they start at the same time.

So the question is, are we referring to the 1st Beit HaMikdash or the 2nd Beit HaMikdash?

The GR"A's peirush on the Tikkunei Zohar answers this implicitly. On the words "and there are those that calculate it from the cessation of the Tamid", he writes that the Tamid ceased to be brought 20 years prior to the destruction of the Beit HaMikdash. In his notes on the bottom of the page, on the issue of the 2 years for the letter beit, he writes that in reality it was 18 years.

(Explanation - We go 20 years back, and then count 1292 years, or go forward 2 years before counting 1290. Alternatively, subtract 18 from the year of destruction.)

The 1st Beit HaMikdash was destroyed in the year 3338. If we look 18 years prior, we find the year that Nevuchadnezar first came to Yerushalayim. The writers of the Tikkunei Zohar are referring us to this year as our starting point.

So theoretically, if we add 1290 years to this point, we should find our answer as to the identity of the Desolate Abomination.

• 3338 - 18 = 3320
• 3320 + 1290 = 4610
• 4610 - 3760 = 850 CE

What happened in 850 CE of note that might shed light on the matter? Nothing.

However, according to the physical reality, the 1st Beit HaMikdash was not destroyed 2430 years ago, but rather a further 163 years prior in the year 3175 (586 BCE).

• 3175 - 18 = 3157
• 3157 + 1290 = 4447
• 4447 - 3760 = 687 CE

That year was the beginning of the construction of the Dome of the Rock.

That is it.

The verses say to count days. Why would it say days if the meaning is years? I propose that the word days is given to indicate to us that these are physical years. Why? If I tell you to count a number of days, you can actually count the number of days very easily. If I tell you to count a number of years, you will most likely find an outside event as a reference point for your beginning and end. Days represent the physical reality, while years represent a different, yet not contradictory, spiritual reality based on the Jewish year count.

It is clear as day that 45 years later (i.e. 1335 years from the starting point) was not something to rejoice over. We must start over at 0 and count to 1335 starting the next year.

4448 + 1335 = 5783

Construction continued until 4451.

4451 + 1335 = 5786

Indeed happy we will be to witness the events that will occur during those years.

Note how this period coincides with the time that Moshiach ben Yosef will finally be completely free of the Klipah of the Left as I wrote in The Sprouting of Moshiach. The implication is clear. The reason that we are to pray for the survival of Moshiach ben Yosef during the blessing regarding the building of Yerushalayim is now understood. Moshiach ben Yosef will build the Beit HaMikdash. He will be in danger at that time, but he is destined to succeed, for Moshiach ben Yosef does and he succeeds.

Postscript: The chidush here is not the simplicity of seeing that 3175 is about 1290 years before the Dome of the Rock was built, but rather:

• The calculation for the exact year comes directly from an ancient Jewish source, Tikkunei Zohar, made more precise/explicit by the GR"A.
• The "secular" dating of Churban Bayit Rishon also has its place in Torah.
• If the Geulah follows the order of prayer, we can have a further sense of where we are and where we're going.

Further, it opens up further interesting questions to ponder:

• What date was the introduction to Tikkunei Zohar written?
• Though the GR"A obviously lived after the Dome of the Rock was built, did he know the actual year it was built?

The Sprouting of Moshiach

I have recently attempted to establish that there is significance to the year 5708 on the Jewish calendar. If you have not read the posts already, you can find them here. However, it is blindness to not realize that the State of Israel that we have had these last 60 years is not the pinnacle of history. We must see that the State of Israel is a means, not an end.

Maaseh Avot Siman LaBanim - The deeds of the forefathers are a sign for the children.

As I quoted before, the original Right Side of Kedushah (Side of Chesed), Avraham, which represents Moshiach ben Dovid, was perfected through the birth of the Yishmael, and the original Left Side of Kedushah (Side of Din), Yitzchak, which represents Moshiach ben Yosef, was perfected through the birth of Esav. (The reason, in short, is their birth was the removal of the Klipah from the Kedushah.)

Now we can see one of the reasons that Yitzchak merited children earlier than Avraham; Moshiach ben Yosef comes first, he is the First Moshiach.

The 2 sides of Moshiach, Moshiach ben Yosef, and Moshiach ben Dovid, came in to this world (no, I do not mean that they were born on that day) with the founding of the State of Israel. Perhaps more proper is to say that they stood up at the time of the founding of the State of Israel. Up to a certain point, Moshiach ben Yosef is concealed in the Klipah of the Left, and up to another certain point, Moshiach ben Dovid is concealed in the Klipah of the Right.

So let us examine the lives of Avraham and Yitzchak as brought in the Chumash and Seder Olam Rabba with the notes of the GR"A.

The Chumash teaches that when Yaakov and Esav were born, Yitzchak was 60 years old. However this is problematic by itself: Esav was the firstborn and destined to carry on the family line. According to the Seder Olam Rabba, Esav and Yaakov were 15 years old when Esav sold Yaakov the bechorah (i.e. Yaakov became legally the firstborn at that point). This point is further made in Rashi to Breishit 27:36 - Yitzchak agrees that Yaakov was the rightful recipient of the blessings because Esav sold him the bechorah.

Let's move on to Avraham.

As per the GR"A on Seder Olam Rabba, Avraham Avinu left Ur Kasdim when he was 70 years of age. He then spent 5 years in Charan, and it was there that Brit Bein HaBetarim took place. That same year, while he was 75, he made Aliyah, was forced to go to Mitzraim due to the famine, and came back to Eretz Yisrael. After 10 years of being in Eretz Yisrael and still being barren, Sarah gives Hagar to Avraham, and 9 months later Yishmael is born, with Avraham being 86 years of age.

But let us not ignore Yaakov. Although Yaakov came in to the world without having a Klipah attached to him, the events of his life still have meaning for our times. Seder Olam Rabba states that Yaakov was 63 years of age when Yitzchak (at Rivkah's behest) commanded him to go find a wife (but her real intention is to flee Esav). It was another 14 years, when he was 77 years old, however, before he actually left Eretz Yisrael. It would be a further 20 years, when he was 97, that Yaakov Avinu conquered the Angel. He was yet 1 year older, 98, when he arrived "complete to the city of Shechem".

Our anniversary point is the 20th of the Omer, the day the State of Israel was founded. We will count according to the way people speak, how many anniversary dates we've reached.

That leaves us with the following years:

• Between Yom HaAtzmaut 5768 and Yom HaAtzmaut 5769 - Esav is born. The initial separation of Moshiach ben Yosef from the Internal Klipah of the Left Side, the Erev Rav.
• Between Yom HaAtzmaut 5771 and Yom HaAtzmaut 5772 - Yaakov is told by Yitzchak to flee Esav. This signals the impending end of the Galut. He who doesn't leave Esav by the appointed time is in danger.
• Between Yom HaAtzmaut 5783 and Yom HaAtzmaut 5784 - Esav loses the Bechorah. By this point the External Klipah of the Left Side, Esav, will have been defeated by Moshiach ben Yosef. This will be a turbulent year of ups and downs, reflecting Avraham's Aliyah, as well as his short sojurn in Mitzraim and his return to Eretz Yisrael. This is the year Avraham was promised Eretz Yisrael for his descendents forever.
• Between Yom HaAtzmaut 5794 and Yom HaAtzmaut 5795 - Yishmael is born. By this period, Moshiach ben Dovid will have complete freedom from the Klipah of the Right Side, Yishmael.
• Between Yom HaAtzmaut 5805 and Yom HaAtzmaut 5806 - Yaakov defeats the angel. This might hint at the defeat of the Angel of Death.
• Between Yom HaAtzmaut 5806 and Yom HaAtzmaut 5807 - Yaakov is complete. The unification of the 2 Moshiach's.

According to Targum Yonatan, Rivkah was pregnant with Esav and Yaakov for a total of 270 days. We know from the Gemara that the soul is put in the fetus 40 days in to pregnancy (Menachot 99b), so we can add 230 days on to the beginning of the events of 5768 and 5794, however, as is the concealed nature of pregnancy, we will comprehend this period after the fact. This is further hinted at by the troublesome nature of both births. For Avraham, he had to go to another woman, Hagar the Mitzrit. For Yitzchak, the entire beginning of Parshat Toldot shows us how there was conflict in the womb, up until the birth itself.

Kol HaTor shows us another hint regarding Moshiach ben Yosef. In chapter 2, we learn the following:

• Yosef HaTzaddik became Moshiach ben Yosef at age 17, when he had his first dreams.
• Yitzchak Avinu became Moshiach ben Yosef at age 37, at the time of the Akiedah.
• Yehoshua bin-Nun became Moshiach ben Yosef at age 42, at the time he fought against Amalek.
• Avraham Avinu became Moshiach ben Yosef at age 75, at the time of Brit Bein HaBetarim.
• Moshe Rabbeinu became Moshiach ben Yosef at age 81, at the time he took Yosef's bones out of Mitzraim.

Why do I say 81 years for Moshe? The Jewish system of counting that we have for our forefathers, and the accompanying timeline of human history, is based on counting birthdays past. I.e. the entire year 1948, until his first birthday, is considered year 0. Shemot 7:7 says that Moshe was 80 years old when he spoke to Par'oh. According to tradition, this was about 6 months prior to the actual Exodus, and as such, Moshe reached his next birthday before Yetziat Mitzraim (Moshe's birthday is the 7th of Adar, some 6-7 weeks before Pesach).

If we line this up with our timeline of the State of Israel, we find the following:

• 17 years - Yom HaAtzmaut 5725 - Yom HaAtzmaut 5726 - On the 16th of Iyar 5725, Eli Cohen is hanged in Syria, just 11 days in to this period. He sacrificed his life to save Am Yisrael from danger.
• 37 years - Yom HaAtzmaut 5745 - Yom HaAtzmaut 5746 - On the 8th of Kislev 5746, Jonathan Pollard is refused entry to the Israeli Embassy and arrested in America. He was rejected by his brothers.
• 42 years - Yom HaAtzmaut 5750 - Yom HaAtzmaut 5751 - On the 17th of Cheshvan 5751, Rav Meir Kahane is assassinated in Brooklyn by a terrorist on the payroll of Osama Bin Laden. He worked tirelessly to inspire his brethren to follow Torah and return to Eretz Yisrael.

Using the past as a key to understanding the future:

• 75 years - Yom HaAtzmaut 5783 - Yom HaAtzmaut 5784
• 81 years - Yom HaAtzmaut 5789 - Yom HaAtzmaut 5790

These are years of danger for Moshiach ben Yosef. Moshiach ben Yosef is especially vulnerable to the Klipah of the Right at these times after he has defeated the Left.

May we all merit to have the strength to always stand with the side of truth.