Each year of the Yovel, as well as each day of the Omer, we count, as early as we can. For counting towards the Yovel, it is at the beginning of Tishrei, and for the Omer it is right after evening prayers.
On the matter of Yovel: The beginning of the count was from 14 years after they entered the Land. From Yetziat Mitzraim to the building of Bayit Rishon is 480 years. In the desert, 40 years, 14 years of conquering and division, therefore 54 years (after Yetziat Mitzraim was the beginning of the counting). Take these (54 years) from the 480 years, and you end up with 426 years, and then Bayit Rishon was built. Add this to the 410 years that it stood, and you get 836, and then it was destroyed. 800 years is 16 Yovels. If so, it was during the 36th year of the 17th Yovel that it was destroyed. Take the remaining 14 years from the 70 years (of Galut Bavel) and you have 56 years. And the 420 years that (the 2nd Beit HaMikdash) stood, behold that is 9 Yovels, and you are left with 26 years from the 10th Yovel cycle. If so, the Yovel took place 24 years after the Churban. Take 24 years away from 172 (which complete 4000 years), and you are left with 148 years. If so, the count of Yovels is from 148 years after the Churban. For example, for our date that we have mentioned, add 148 and the complete 5th millennium years and 82 years, and you will have 1230 years. 1200 years is 24 Yovels. And we are in the 30th year of the 25h Yovel, and thus on this pattern. And Chazal have already said: Just like the Shmitah makes rest one year for every seven, thus the world will rest for one thousand years for every seven thousand years, as is brought in Perek Chelek (Masechet Sanhedrin)
(Hopefully this post will summarize all the posts on the subject of Yovel to date, as this still seems to be a topic of interest for many. I will be adding some more to this post, so check back if you are interested. Edited last 10/15/2008 3:15pm IST, minor changes towards the end) Chapter 1 The Rambam on Counting Yovel The following is an excerpt from chapter 10 of the Mishneh Torah Hilchot Shmitah v'Yovel chapter 10. 1. It is a positive commandment to count years, 7 by 7, and to sanctify the 50th year, as it is written "And you shall count for yourselfs 7 sabbaths of years... and you shall sanctify the 50th year" (Leviticus 25:8). And these two commandments are the responsibility of the 2. We see from this that in the year 2503 from the Rosh Hashanah after the birth of Adam HaRishon, which is the 2nd year of creation, they began to count. And they did the year 2510 from creation, which is the 21st year from the time they entered Eretz Yisrael, Shmitah. And they counted 7 Shmitah years and sanctified the 50th year, which was the 64th year from the time they entered Eretz Yisrael. 3. Am Yisrael counted 17 Yovels, from the time they entered Eretz Yisrael to the time they left, and the year they left, in which the 1st Beit HaMikdash was destroyed, was the year after Shmitah, and year 36 of the Yovel, for the 1st Beit HaMikdash stood 410 years. 4. And due to the destruction of the Beit HaMikdash, this count ceased, for the land was nullified. And the land remained destroyed, 70 years; and the 2nd Beit HaMikdash was built, and stood 420 years. And in the 7th year from its construction, Ezra came up to Eretz Yisrael, and that is the Bi'ah Shniyah, and from this year a new count began. And they made the 13th year of the 2nd Beit HaMikdash Shmitah, and they counted 7 Shmitah years and sanctified the 50th year, even though there was no Yovel during the time of the 2nd Beit HaMikdash, they would count it in order to sanctify the Shmitah years. 5. We see from this that the year that the 2nd Beit HaMikdash was destroyed, whose start is from Tishrei after the destruction by 2 months, for it is from Tishrei that we count Shmitah and Yovel, that year was the year after Shmitah, and year 15 of the 9th Yovel. 6. And according to this calculation, this year, which is 1107 of the Destruction, which is 1487 to the count of Shtarot, which is 4936 to Creation, is a Shmitah year, and it is year 21 from the Yovel. 7. However, all of the Geonim said that it is a tradition in their hands, from one generation to the next, that they only counted Shmitah during the 70 years between the Destruction of the 1st Beit HaMikdash and the Building of the 2nd Beit HaMikdash, without Yovel, and thus it is since it was destroyed this last time, we don't count the 50th year, but rather just every 7 years alone, from the the beginning of the year of the Destruction. And thus is the conclusion from the Talmud Avodah Zarah, according to this calculation, which is a tradition. 8. And the year of Shmitah is well known by the Geonim and the people of Eretz Yisrael, and all of them counted only from the years of the Destruction, and removing the remainders of 7. And according to this calculation, this year which is 1107 to the Destruction, is the year after Shmitah. And this is what we rely on, and according to this calculation we teach for the matter of Maaser, and Shmitah, and Shmitat Kesafim, for the tradition and the deed are great pillars for instruction, and upon them it is proper to depend. Chapter 2 Explanation of the Rambam 1. It is a positive commandment to count years, 7 by 7, and to sanctify the 50th year, as it is written "And you shall count for yourself 7 sabbaths of years... and you shall sanctify the 50th year" (Leviticus 25:8). And these two commandments are the responsibility of the The Exodus took place in the year 2448, according to the count brought in Midrash Seder Olam Rabba. The 40 years in the desert finished in 2488. After this there were 7 years in which Yehoshua bin-Nun led B'nei Yisrael in conquering the land, ending in 2495. A further 7 years went in to dividing the land amongst the 12 tribes. This ends in the year 2502. 2. We see from this that in the year 2503 from the Rosh Hashanah after the birth of Adam HaRishon, which is the 2nd year of creation, they began to count. And they did the year 2510 from creation, which is the 21st year from the time they entered Eretz Yisrael, Shmitah. And they counted 7 Shmitah years and sanctified the 50th year, which was the 64th year from the time they entered Eretz Yisrael. The Rambam here tells us that they started in the year 2503, but counting from year number 2. Really, then, the count started in year 2504. This is implied by the fact that the 1st Shmitah is recorded as the year 2510. The first Yovel was, therefore, in 2553. Background: Midrash Seder Olam Rabba assumes that Adam HaRishon was born in year 1. The Rambam, however, states that we count starting from the "Year of Chaos". If Adam HaRishon was born on the 1st of Tishrei, that means that the other 5 days of creation were in Elul, and since we don't have a year 0, we shift the creation of Adam HaRishon to year 2. Then, in order to simplify our calendrical calculations, we calculate backwards to the prior hypothetical Tishrei, and that is the 1st Molad, on which all other calculations are based. This is called Molad BaHaRa"D. (BaHaRa"D is an acronym for the 2nd day of the week, the 5th hour, and 204 chalakim) In Tractate Arachin, there is a disagreement on how to count the Yovel Cycle. The Rambam brings as the halachah the opinion of Rabbanan, that we count 7 Shmitah Cycles, and then have a Yovel Year. The following year is number 1 of the followign Shmitah and Yovel Cycles. 3. Am Yisrael counted 17 Yovels, from the time they entered Eretz Yisrael to the time they left, and the year they left, in which the 1st Beit HaMikdash was destroyed, was the year after Shmitah, and year 36 of the Yovel, for the 1st Beit HaMikdash stood 410 years. The 1st Beit HaMikdash, which stood from 2929 to 3339. Continuing these 50 year cycles onward from 2504, we see that 3339 was the 36th year of the 17th Yovel cycle. That is to say that 16 Yovel cycles were completed, and the Destruction was during the 17th cycle. 4. And due to the destruction of the Beit HaMikdash, this count ceased, for the land was nullified. And the land remained destroyed, 70 years; and the 2nd Beit HaMikdash was built, and stood 420 years. And in the 7th year from its construction, Ezra came up to Eretz Yisrael, and that is the Bi'ah Shniyah, and from this year a new count began. And they made the 13th year of the 2nd Beit HaMikdash Shmitah, and they counted 7 Shmitah years and sanctified the 50th year, even though there was no Yovel during the time of the 2nd Beit HaMikdash, they would count it in order to sanctify the Shmitah years. The Rambam's opinion is that during the 70 years of the Babylonian Exile, Shmitah and Yovel were not counted, due to the nullification of the initial holiness of the land imparted in the time of Yehoshua bin-Nun. As the Gemara teaches, the holiness imparted by Yehoshua was for its time, but the 2nd holiness, imparted in the time of Ezra, is eternal, even to our days. This is an interesting idea. We have seemingly separate issues: The counting of Shmitah and Yovel, and the holiness of the 5. We see from this that the year that the 2nd Beit HaMikdash was destroyed, whose start is from Tishrei after the destruction by 2 months, for it is from Tishrei that we count Shmitah and Yovel, that year was the year after Shmitah, and year 15 of the 9th Yovel. There is a very old tradition brought down that both of the 6. And according to this calculation, this year, which is 1107 of the Destruction, which is 1487 to the count of Shtarot, which is 4936 to Creation, is a Shmitah year, and it is year 21 from the Yovel. Following the idea in Halachah 4, the holiness of the land is still in force, and therefore we should still count Yovel cycles. These numbers are the result. 7. However, all of the Geonim said that it is a tradition in their hands, from one generation to the next, that they only counted Shmitah during the 70 years between the Destruction of the 1st Beit HaMikdash and the Building of the 2nd Beit HaMikdash, without Yovel, and thus it is since it was destroyed this last time, we don't count the 50th year, but rather just every 7 years alone, from the the beginning of the year of the Destruction. And thus is the conclusion from the Talmud Avodah Zarah, according to this calculation, which is a tradition. The Rambam here brings a tradition which nullifies his own conclusion. During the time of the Babylonian Exile, the counting did continue, but only Shmitah cycles. Thus it is also during the Exile of Edom in our days, we continue with only the Shmitah cycles. This calculation, that 3829, the year of the Destruction, was a Shmitah year, leads to the year 5768 also being a Shmitah year, as we practice now as halachah. 8. And the year of Shmitah is well known by the Geonim and the people of Eretz Yisrael, and all of them counted only from the years of the Destruction, and removing the remainders of 7. And according to this calculation, this year which is 1107 to the Destruction, is the year after Shmitah. And this is what we rely on, and according to this calculation we teach for the matter of Maaser, and Shmitah, and Cancellation of Debts, for tradition and deed are major pillars for instruction, and it is proper to depend upon them. The Rambam here stresses the need to follow this tradition from the Geonim, despite the logic for this decision not being evident to us. We submit to their superior judgement. Chapter 3 Arriving at a Combined Approach As mentioned before, there are two opinions on how to count Yovel. The conclusion in the Gemara is that the halachah is according to Rabbanan, and that is the counting system used by the Rambam, cited above. There is a problem with both of these systems: They contradict our halachic practice. Per Rabbanan, Shmitah was in the year 5764. Per Rebbi Yehudah, it was in 5767, and our accepted halachah is that Shmitah was last in 5768. It would appear that there is a secret behind the disagreement between Rabbanan and Rebbi Yehudah which is hinted at in the tradition of the Geonim. The tradition that we have states that after the destruction of each Beit HaMikdash, instead of counting according to Rabbanan, we count just Shmitah cycles of 7 years. Perhaps that is not entirely precise. I propose the following: During the time of Exile, both That is to say: This is hinted at in Sefer Yehezkel chapter 40, verse 1: In the 25th year of our exile, on Rosh Hashanah, on the 10th of the month, in the 14th year after the city was hit, in the midst of this day, the Hand of Hashem was upon me, and brought me there. What year has the Rosh Hashanah on Yom Kippur? That is Yovel. And thus it is, since the 1st Beit HaMikdash was destroyed in the 36th year of the Yovel, the following Yovel would be in the 14th year after the destruction of the Beit HaMikdash. Per the Rambam, cited above, the purpose of the Yovel count (when the commandment of Yovel is not in force) is in order to ensure that Shmitah is observed in the proper years. However, if we use the counting system of Rebbi Yehudah, it is now no longer necessary to count Yovel for that purpose. If we examine the Yovel years that occur from the time of Ezra, where the count restarted in the year 3416, we find a startling result: The events of those Yovel years have obvious ramifications for the Redemption of the The 48th Yovel will take place in the year 5776, after the next Shmitah year. If we count the Yovel years starting in the time of Yehoshua bin-Nun, 5776 will be the 66th Yovel. Chapter 4 A Yovel of Yovels By the commandment of Counting the Omer, we see two seemingly contradicting commands: For halachah, we count 49 days, and Shavuot is celebrated on the 50th day, without any counting. There is an idea of 49 days of our efforts from below, and then Hashem completes the 50 days for us from above. If we consider from the time of Ezra that there are to be 49 Yovel Cycles of our own efforts, we stand today 7 years ahead of the beginning of the 49th cycle. The 49th cycle is destined to be the completion of the efforts of the nation of If we look at the original count as being 50 year cycles, and that our goal, even then, was to arrive at a Yovel of Yovel years, then we see an act of kindness from Hashem: Switching to 49 year cycles shortens the time of Galut by decades. In our case, we are set to arrive at the 48th Yovel a total of 39 years earlier than we would in a 50 year cycle count. That is because the first 9 Yovel years are identical in the 2 sets, so 48 – 9 = 39 years. Hashem has mercy on us, and the end comes towards us (Tehillim 102:14 per Kol HaTor) Looking at the Yovel cycles as parallel to the Omer period, we also find parallels. To name a few: Chapter 5 Yovel Number "Yovel" In the book Imrei Binah, the years 5719 and 5768 are mentioned in relation to the Geulah, because they are the 2 Yovel years which encase the 48th Yovel cycle. Why is the 48th Yovel significant? It is because the Gematria of the word Yovel is 48. Therefore, the 47th Yovel, which is the 1st year of the 48th cycle, marks the beginning of Am Yisrael's movement towards the Geulah, whereas the end of the cycle, on the 48th Yovel itself, will bring Am Yisrael's return to its land, with the arrival of Moshiach. We now stand after this 48th Yovel cycle, and we can see that the events did not materialize as the text has said explicitly. With the combined counting system mentioned above, the beginning of the 48th cycle is the year 5727, the year of the Six-Day War, with obvious implications. The year 5719 is given dual significance by Imrei Binah The year 5727 has a similar nature: This calculation for 5727 is stated in Zohar Chadash in Ma'amar Darach Kokhav miYaakov: 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 (Raa'd, 274 in Gematria) from the 6th Day...
This is at 60 years of the 6th millenium... Shmitah and Yovel fell together in 5727. The reason that 5727 is called Shmitah, or rather why the latest year of the 19 year cycle is called Shmitah, I will not explain now. But notice that the Zohar gives a confirmation: It is 274 years from the end of the 6th day, or 6001 - 274 = 5727. It is 6001 and not 6000, for the Zohar counts using the system of Seder Olam Rabba, which is one year lower than our count. This can be shown also from the Introduction to the Tikkunei Zohar 4a, wherein the author implies that that the 2nd Beit HaMikdash was destroyed in the year 3828, which accords to the Seder Olam Rabba. The end of this same passage of the Zohar Chadash makes it clear that it is describing the events surrounding year 60, which as Zohar Vayera 119 tells us, is the Pekidah, a rocky beginning to the Geulah. If the Zohar defines 5727 as year 60, let us try to complete the picture. Imrei Binah says that the following Yovel, Yovel number 48, brings the arrival of Moshiach. The Zohar in Vayera says that in year 66, Moshiach will be revealed in the Galil. This next Yovel, in 5776, is also the 66th Yovel counting from Yehoshua's time. That is to say, counting the 16 Yovels before the destruction of the 1st Beit HaMikdash, the 2 during Galut Bavel, and then the 48 more Yovel years from Ezra until 5776, for a total of 66 Yovel years. We must remember that the revelation of Moshiach, per the Zohar, is in 66, whereas the Zechirah, which brings the Geulah, is after another half time. This too is hinted at in Imrei Binah, where the author refers to the Dome of the Rock as the desolate abomination. A total of 1335 years after its construction brings us to 5783-5786. Nonetheless, it is no wonder that the Yovel year brings such advancement in the Geulah process, for this is already taught in Kabbalah that the Geulah comes from the side of the Upper Yovel.
Per the Rambam, the year 3339, the year that the 1st Beit HaMikdash was destroyed, was the 36th year of the Yovel cycle.
בעשרים וחמש שנה לגלותנו בראש השנה בעשור לחדש, בארבע עשרה שנה אחר אשר הכתה העיר, בעצם היום הזה, היתה עלי יד ה' ויבא אתי שמה
In the 25th year of our exile, on Rosh Hashanah, on the 10th of the month, in the 14th year after the city was hit, in the middle of this day, the Hand of Hashem was upon me and brought me there.
Therefore putting 2 and 2 together, we have that this was 14 years after the 36th year of the Yovel cycle, which would be the Yovel year itself, which starts on Yom Kippur, the 10th of the month, as written here. That would be the year 3353.
This of course follows the counting method of counting of Rabbanan, for according to Rebbi Yehudah, the 1st Beit HaMikdash was not destroyed in the 36th year of the Yovel cycle, but rather the 3rd year of the Yovel cycle.
What I find fascinating about this is that it is written that Hashem gave a special significance to the Yovel during Galut Bavel, as if to indicate that the Yovel cycle itself continued.
Chapter 40 is of course the vision of the future Geulah, the vision of the final Beit HaMikdash, which is related to the next Yovel.
I have updated the Yovel Spreadsheet to show the different methods of counting Yovel since Ezra:
The count given in Imrei Binah assumes the count of Rebbi Yehudah, starting in the year 3416, which is the same start-year as the Rambam. That being said, it is not 5769 that is the Yovel, but this year, 5768, which is the Yovel. Of course this conflicts with our halachah l'maaseh, and I don't see any rationale for adding a year to this count to make 5769 the Yovel, since the sefer is fairly explicit that it starts to count from Molad BaHaRa"D. As such, the prior Yovel would be in the year 5719 (1959).
(See here for context)
The sefer Imrei Binah attaches significance to the 48th Yovel in particular because the Gematria of Yovel is 48, therefore this is Yovel of "Yovel" (as opposed to the Yovel of Yovels that I have mentioned before which would be number 50.
By the logic in this sefer, that would refer to the year 5720 (1960), wherein no great events of mention took place for Am Yisrael.
Rather, I would here point to the system that I have shown here, that the 47th Yovel was 5727, the Six Day War.
There are some positives to this method that I have developed.
Continuing from the last post.
This blog post brings the 1st Ra'avad to say that 5769 is a Yovel year. The text quoted is to be found here, the page in question is the first 1st page of the book.
There are some calculations given.
At Har Sinai, a voice went out and said "In this Yovel year you shall return, a man to his inheritance". In 1938 years after Churban HaBayit, each man will return to his inheritance, and the year after those years is the Great Yovel...
... the explanation of this is that the year of the Yovel is the 48th Yovel...
... come and see that the holy nation counted 59 Shmitah years when the Beit HaMikdash arose, and when it was destroyed, they ceased to count, and until the time of the Redemption is 277 Shmitah years that aren't counted, in the secret of "is it not revealed to me..." (Devarim 32:34)
Let's start on the last paragraph. We should just look at these 59 Shmitah years.
Per my charts here, there are a total of 57 Shmitah years that were counted during the time of Bayit Rishon. Starting in 3409, there are exactly 59 Shmitah years to 3829, the year of Churban Bayit Sheini. What's the problem with this? Shmitah was still on "auto-pilot" for the first 7 years of Bayit Sheini, until after Ezra arrived (3416). The year Ezra arrived was a Shmitah year (3415).
There is another option in order to arrive at 59. If we take year 1 of the first cycle to be 3416, but only count 7 year cycles, then the 59th Shmitah is 3829.
We can figure out which of these 2 is at work by going backwards. It is said that the Great Yovel will be the 48th Yovel.
If we take everything to be according to Rebbi Yehudah since the time of Ezra, we see the following:
3929 + 1938 = 5768 (this is the Shmitah year, not according to our halachah l'maaseh)
49 * 48 + 3416 = 5768 (this would be the Yovel year)
So it seems that these calculations are based on the following:
This is all made explicit later on the book, which after having glanced over, I see mentions the same calculation at least 1 more time.
The difference between this, and the 48th Yovel year that I mention elsewhere on this blog is that during the time of Bayit Sheini, there were 8 Yovel years, which pushes back the calculation by 7 years total, arriving at 5776.
Regarding the authorship of this book: This book is attributed to Rav Avraham ben David HaLevi, who is known as the 1st Ra'avad, as opposed to the more famous Ra'avad who commented on the Rambam, who was the 3rd Ra'avad.
(For more on Yovel, click here)
Lately this blog has been getting some extra traffic searching for the term Yovel (when is Yovel, etc), which I believe is stemming from 2 blog posts at Dreaming of Moshiach. Allow me to address these posts.
This post writes in the name of Chesed L'Avraham that the Geulah will be in the year of Yovel.
The actual text quoted is available online here. Here is the sentence in question:
ויהיה דור יובל דור גאולה וחירות
And it will be the Generation of the Yovel that is (to be the) Generation of Redemption and Freedom.
We can see from this that it is referring to the generation of the Yovel. What can this be? It would seem to me that this refers to the Yovel Cycle as being indicative of the generation. We are set to enter, in 7 years and 1 month, the 49th Yovel Cycle. During Galus, the 49th year is the year of Yovel, and this is the cycle in which the Geulah will occur in its time.
(For more on the subject of Yovel, click here to go to the Table of Contents.)
Please bare with me.
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:
If we look at a list of Yovel years from the time of Ezra, we can see that the 33rd Yovel period is related to Kabbalah. Also, if we take the 6000 years and divide in to 50 parts of 120 years, we get a similar result.
33rd 120 Year Cycle - 3841-3960 (81-200CE)
33rd Yovel Cycle - 4992 - 5041 (1232-1281)
Here it is in a spreadsheet.
(For more on the subject of Yovel, click here to return to the Table of Contents.)
In honor of this weeks parshah, Behar, which discusses Shmitah and Yovel, I have put together a spreadsheet detailing the proposal I made here to combine the 50 year and 49 year cycles of Rabbanan and Rebbi Yehudah. The spreadsheet details Yovel and Shmitah counting from the time of Yehoshua until the next Yovel year in 5776. Yovel years are highlighted across. 50 year and 49 year cycles are highlighted in different shades of green. Google Docs is not quite as easy to use and much slower than Microsoft Excel, as such, please don't make any requests of me to add stuff in to this, but let me know if you find mistakes.
Here it is.
Updated - I have also added a second sheet to the spreadsheet with just the Yovel years.
In a prior post, I quoted the following from the Zohar:
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 (Raa'd, 274 in Gematria) from the 6th Day. At that time a single voice is prepared to awaken at the heights of the upper heavens, a sad and bitter voice, such that hasn't been since the day that the world was created.
The Zohar (Raya Mehemna on Parshat Behar 118:b) says the following about Shmitah and Yovel:
Shmitah is the lower Shechinah, which is from 7 years. Yovel is of Upper Imma, Binah, which is for 50 years, and in it B'nei Yisrael will establish their geneologies when they come out of Galus.
(For more on the subject of Yovel, click here to return to the Table of Contents.)
In continuation of the last post:
It should be noted that there are those that cease mourning for the day of Lag Ba'Omer, and then resume the restrictions of the Omer until Shavuot.
This perhaps hints at Jewish history as well. The years of the 33rd Yovel not only brought the Zohar, but the beginning of the 6th Millenium (the 6th Day, with 1000 years divided in to 12 hours of 83.33 years). From this time onwards, we must see Am Yisrael as following the story of Adam HaRishon, correcting it as needed on the way to perfection.
Despite all this, there are those among Am Yisrael that don't see our situation as qualitatively different, and don't see the 33rd Yovel as reason to change the way they see things as we approach the Yovel of Yovels. So the mourning continues in exactly the same way.
(For more on the subject of Yovel, click here to return to the Table of Contents.)
In our times, there are a few significant dates* during the Omer period:
* I haven't listed them all, there is still Rosh Chodesh and Pesach Sheini, but these are less than their full status at this time: Rosh Chodesh during the mourning is diminished in relation to the other Rashei Chodashim, and Pesach Sheini doesn't take place without the Beit HaMikdash.
** There is a machloket as to if there is any significance to Isru Chag after Pesach. See the Rama on Orach Chaim 429:2 and the Mishneh Berurah there for the opinion that one shouldn't fast on Isru Chag.
The 8th Yovel: 3766 - 3816 (6CE - 56CE)
This period brought the beginnings of the religion of Edom.
The 20th Yovel: 4355 - 4404 (595CE - 644CE)
This period brought the beginnings of the religion of Yishmael. This was the end of the "Evening Morning" of Daniel 8, starting the period of Yishmael being repaid for his circumcision. The 2300 days, however, would finish on the 20th of the Omer 5708.
The 33rd Yovel: 4992 - 5041 (1232CE - 1281CE)
This period brought the Zohar to the world, containing the secrets of the Torah. This is the Torah that brings the Geulah.
The 43rd Yovel: 5482 - 5531 (1742CE - 1771CE)
This period saw the beginning of the morning of the 6th Day, per Kol HaTor, when the GR"A started the work towards the building of Yerushalayim.
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:
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.
I just think this is interesting, so I am examining it a bit further.
Why add them together? Because history also brings perfection to the male and the female sides.
If the 6000 years of history is divided up in to 120 days total, each day is 50 years.
We therefore have 1050 years to "fix", so to speak. This Tikkun is done by the Beit HaMikdash in Yerushalayim.
We have 220 years remaining that need to be fixed.
According to 1 opinion (I believe in the Rishonim, see the mefarshim to Rambam Hilchot Shemitah v'Yovel chapter 10), the 2nd Beit HaMikdash stood for 421 years.
But really, Adam HaRishon, who marks the beginning of the Era of Tikkun, was born in year 2, so we should add another year, since we should have 6000 years to make the Tikkun.
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