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.

Summary of Midrash Ne'elam

We are given 3 different year amounts given in the Midrash Ne'elam.

• 40 years
• 210/214 years
• 408 years

As I have mentioned elsewhere (in comments, and I believe also a post), part of this section of the Zohar explicitly states that all of the dead would be resurrected by the year 5408. You can see this in the prior post. It is worded in an odd way. First it says 408 years in the 6th millenium, and it gives a phrase from the Chumash as a sign for this. Then it gives another word from another verse in the Chumash as the sign, and then makes an explicit year statement of 5408.

The 210/214 year period seems to be the years that Tsaddikim will be resurrected before the 408 years are complete.

The 40 year period that is before this can be read two ways. One is that it is 40 years for the process of Kibbutz Galuyot, another is that it is 40 years between the completion of Kibbutz Galuyot and Techiyat HaMeitim. A close reading of the text indicates that there will be 40 years of peace, after the wicked are no more and troubles have left Israel. The text refers specifically to the troubles of the end of the book of Daniel. The 40 years would therefore start at the same time as them, or immediately after they are finished.

Midrash Ne'elam Hebrew/Aramaic Text

I'm posting this here so that we can look at the text in the original. I will most likely highlight, underline, or make paragraph breaks here.

ויזד יעקב נזיד, רבי בא בשם רבי אחא אמר, לעולם טבעו של עולם אינו משתנה, בא וראה מה כתיב, ויזד יעקב נזיד, כמה דאת אמר (שמות יח יב) אשר זדו עליהם, ותרגומו דחשיבו, כלומר הלב חושב ומהרהר בתורה בידיעת בוראו, מה כתיב ויבא עשו מן השדה והוא עיף, הכבד שדרך טבעו לצאת ולצוד ציד בפיו לבלוע, ואינו מוצא, נקרא עיף, והוא אומר ללב, עד שאתה מהרהר בדברים אלו בדברי תורה, הרהר באכילה ובשתיה לקיים גופך, הדא הוא דכתיב ויאמר עשו אל יעקב הלעיטני נא מן האדום האדום הזה, כי כן דרכי לבלוע הדם, ולשגר לשאר האברים, כי עיף אנכי בלא אכילה ושתיה, והלב אומר תן לי הראשון והמובחר מכל מה שתבלע, תן לי בכורתך, הדא הוא דכתיב מכרה כיום את בכורתך לי, קונמיתא דתאיבא, עד שהלב מהרהר וחושב במאכל, בולע הכבד, דאלמלי ההוא כסופא והרהורא דלבא במאכל, לא יוכלו הכבד והאברים לבלוע, דאמר רבי יוסי, כן דרך העבדים שאינם אוכלים עד שהאדון אוכל. אמר רבי יוסי, כתיב לאחר כן, ויעקב נתן לעשו לחם ונזיד עדשים, מהו עדשים סגלגלין כגלגלתא, וגלגלא סביב בעלמא, כלומר דלא אתנשי מארחיה, כך הוא בר נש בההוא זמנא, אף על גב דכל ההוא טיבו ויקר ושלימותא ליהוי, ארחיה דעלמא למיכל ולמשתי לא יתנשי.

מתניתין, תנן ארבע רוחות העולם מנשבן, ועתיד קודשא בריך הוא להתעורר רוח אחד לקיים הגוף, שיהא כלול מד' רוחות, הדא הוא דכתיב (יחזקאל לז ט) מארבע רוחות באי הרוח, בארבע לא כתיב, אלא מארבע רוחות העולם, שיהא כלול מארבעתם, ותאנא אותו הרוח הוא רוח המוליד, הוא הרוח האוכל ושותה, ואין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד, ואין בין העולם הזה לתחיית המתים אלא נקיות והשגת ידיעה, רב נחמן אמר, ואריכות ימים, אמר רב יוסף וכי ימות המשיח ותחיית המתים לאו חד הוא, אמר ליה לא, דתנן בית המקדש קודם לקבוץ גליות, קבוץ גליות קודם לתחיית המתים, ותחיית המתים הוא אחרון שבכלם, מנא לן דכתיב (תהלים קמז ב) בונה ירושלם יהו"ה, נדחי ישראל יכנס, הרופא לשבורי לב ומחבש לעצבותם, זו היא תחיית המתים, שהיא הרפואה לשבורי לב על מתיהם, בונה ירושלם תחלה, ואחריו נדחי ישראל יכנס, והרופא לשבורי לב אחרון על הכל.

It says here from Kibbutz Galuyot until Techiyat HaMeitim, implying that the 40 years is not of Kibbutz Galuyot. This seems to imply that the finishing of Kibbutz Galuyot is the beginning of the 40 years. It goes on to relate this period to the troubles of Daniel 12 (which are really the troubles of Daniel 11).

תנן ארבעים שנה קודם הקבוץ גליות לתחיית המתים, כדאמרינן ויהי יצחק בן ארבעים שנה, האי ארבעים שנה מאי עבידתייהו, אמר רב כהנא אמר רבי ברוקא, מקבוץ גליות עד תחיית המתים כמה צרות כמה מלחמות יתעוררו על ישראל, ואשרי הנמלט מהם, דכתיב (דניאל יב א) ובעת ההיא ימלט עמך כל הנמצא כתוב בספר, רבי יהודה אמר מהכא, יתבררו ויתלבנו ויצרפו רבים, רבי יצחק אמר מהכא (זכריה יג ט) וצרפתים כצרוף את הכסף ובחנתים כבחון את הזהב, ובאותם הימים יהיו ימים אשר יאמרו אין לי בהם חפץ, ומשעה שיעברו הצרות עד תחיית המתים ארבעים שנה.

רב הונא אמר, תא חזי כי ארבעים שנה הלכו בני ישראל במדבר וגו', אשר לא שמעו בקול יהו"ה, כהאי גונא (גופא) הכא, אמר רב יוסף כל אלין חד מלה אמרו, ולסוף ארבעים שנה שהצרות יעברו והרשעים יכלו, יחיו המתים שוכני עפר, מאי טעמא, משום דכתיב (נחום א ט) לא תקום פעמים צרה, ודי להם במה שעברו, ומזמן תחיית המתים יתיישב עלמא בישובו, הדא הוא דכתיב, ביום ההוא יהיה יהו"ה אחד ושמו אחד.

The bolded text below seems to be an original teaching, including a pasuk as a siman, and then the following language in italics regarding the Yovel is different language and pasuk, and then applies the 408 to the 5000, making 5408. The 5400 are written in Hebrew, the 8 in Aramaic.

רבי אלעזר בן ערך הוה יתיב, והוה קא מצטער בנפשוי טפי, עאל לקמיה רבי יהושע, אמר ליה חיזו נהירו דבוצינא דעלמא למה חשוכן, אמר ליה חיזו ודחילו סגי עאל בי, דהא אנא חמי מה דאתערו חברנא מארי מתניתא, דשראת עלייהו רוח קדישין, וההוא דאתערו דבשתיתאי יהא פורקנא שפיר, אבל אנא חמי אורכא יתירא על אינון דיירי עפרא, דבאלף שתיתאי לזמן ארבע מאות ותמניא שנין מניה, יהיו קיימין כל דיירי עפרא בקיומיהון, ובגיני כך אתערו חבירנא על פסוקא דקרא לון בני ח"ת, ח"ת דיתערון לח"ת שנה, והיינו דכתיב (ויקרא כה יג) בשנת היובל הזאת תשובו איש אל אחוזתו, כשישתלם הז"את, שהוא חמשת אלפים וארבע מאות ותמניא, תשובו איש אל אחוזתו, אל נשמתו שהיא אחוזתו ונחלתו.

The grammar of bolded sentence here is very difficult.

(עוד) אמר רבי יהושע, לא תקשי לך האי, דהא תנינן שלש כתות הן, של צדיקים גמורים ושל רשעים גמורים ושל בינונים, צדיקים גמורים יקומון בקימה של מתי ארץ ישראל, מהיום כמה שנים, שהם קודמים בתחלה בשנת הארבעים של קבוץ גליות, והאחרונים כלם לזמן ארבע מאות ושמנה שנה לאלף הששי כדקאמרן, מאן יזכה להאי ארכא, מאן יתקיים בקיום דתיה בין האי זמנא, ועל דא אצטעירנא בנפשאי.

This is a common teaching with the Tikkunim from th Zohar Chadash (on the Keitz of (2)56). All the calculations are for the condition that Am Yisrael doesn't do Teshuvah first.

אמר ליה רבי, הא תנינן (בראשית א ג) יהי או"ר, יהי ר"ז, חזר ואמר בתשובה יתקדם כלא, אמר רבי יהושע אי לאו דאמרת הכי, אחסימנא פומין למצפי פורקנא כל יומא, דכתיב (ישעיה לג ו) חסן ישועות, מהו ישועות, אלו המצפים ישועות בכל יום, מאי הוא דעתוי דרבי אלעזר, היינו דכתיב (דניאל יב ב) ורבים מישני אדמת עפר יקיצו, משמע דכתיב מישני, אלו הם הצדיקים הנקדמים בחייהם קודם זה, וכמה שנים הם נקדמים, רבי יהודה אומר מאתים ועשר שנים, רבי יצחק אומר רד"י שנה, דכתיב (במדבר כד יט) ויר"ד מיעקב וגומר, יר"ד שנה נקדמים הצדיקים לשאר כל אדם, רב נחמן אמר, לפי השיעור שנבלה בעפר, אמר ליה רבי יוסי, אם כן הרבה תחיות הוו, אלא כל התחיות יהיו באותן הזמן, והאי דאתמר בחזון (דניאל י א) ואמת הדבר וצבא גדול:

Birkat HaChamah - Charts

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

In order to visualize the math behind Birkat HaChamah, please see these two charts.

1. The Jewish Week - During a year that has Birkat HaChamah, Tekufat Nissan falls in hour 73 of the week, and advances 30 hours later in the week every following year. See this chart to see the make up of the week and the division in to hours. There are two sheets here to help visualize.
2. Birkat HaChamah Cycle - After you have seen how the week is set up, this chart shows the resulting hour occurances of Tekufat Nissan in a 28 year cycle. I've put in color-coding to indicate the 4 year cycles mentioned in Rashi and Pirkei D'Rebbi Eliezer as well as the 7 year cycle.

Comments are welcome.

Zohar 1:138b-140a Midrash Ne'elam

"And Yaakov was cooking stew" (Breishit 25:29) - Rebbi Ba in the name of Rebbi Acha said: The nature of the world never changes. Come and see what is written, "And Yaakov was cooking stew", like you see written אשר זדו עליהם (Shemot 18:12), and the translation is that they thought, that is to say the heart thought and the considered Torah and the knowing of its Creator, what is written "and Esav came from the field and he is tired", the liver whose way it is to go out and hunt and his prey is in his mouth and he swallows, and he doesn't find, is called tired, and he says to the heart, until you think words, these are words of Torah, think of eating and drinking to sustain your body. That is what is written "And Esav said to Yaakov, pour me please from that red stuff", for it is my way to swallow the blow, and to destroy the rest of the limbs, for I am tired without eating and drinking, and the heart says give me the first and choicest of all that you swallow, give me your birthright, that is what is said "sell me today your birthright", ( קונמיתא דתאיבא), until the heart considers and thinks of food, swallows the liver, for if it weren't for the desire and the thought of the heart for food, the liver and the limbs couldn't swallow, as Rebbi Yose said, thus is the way of servants that they don't eat until the master eats. Rebbi Yose said, it is written afterwards "And Yaakov gave to Esav bread and lentil stew", what are these lentils that roll like a sphere, and a sphere surrounds the world, that is to say it doesn't change its path, thus is humankind at that time, inspite of all the good and honor and completeness that will be, the way of the world to eat and drink will not change.

Mishnah - It is taught - Four winds/spirits go throughout the world, and in the future HaKadosh Baruch Hu will arouse 1 wind/spirit to sustain the body, which will contain 4 winds/spirits. That is what is written "From four winds/spirits come, oh wind/spirit." (Yehezkel 37:9) "In four" is not written, but rather from the 4 winds/spirits of the world, that it will include them all. And it is taught that this spirit is the spirit of childbearing (המוליד), the spirit that eats and drinks, and

There is no difference between this world and the Days of Moshiach except the servitude of the nations alone, and there is no difference between this world and the Resurrection of the Dead except cleanliness and achievement of knowledge.

Rav Nachman says, also length of life. Rav Yosef said, is not the Days of Moshiach and Resurrection of the Dead the same thing (same period of time)? He said to him, no. As it is taught: Beit HaMikdash is before Kibbutz Galuyot, Kibbutz Galuyot preceeds Resurrection of the Dead, and Resurrection of the Dead is last of them all. From where do we get this? "Builder of Yerushalayim Hashem, dispersed of Yisrael He will gather, the Healer of broken hearts, and bind their wounds" (Tehillim 147:2). That is Resurrection of the Dead which is healing for the broken of heart on their dead, and the building of Yerushalayim is first, and afterwards the dispersed of Yisrael He will gather, and the Healer of the broken of heart last of them all. It is taught: Kibbutz Galuyot precedes the Resurrection of the Dead by 40 years, as we say "And Yitzchak was 40 years old", what do we do with this 40 years? Rav Kahana said in the name of Rebbe Broka, from Kibbutz Galuyot to Resurrection of the Dead many troubles and wars will be aroused on Yisrael, and happy is he who escapes them, as it is written"And at that time your nation will escape, all written in the book" (Daniel 12:1). Rebbe Yehudah says from here: "Many will be clarified and whitened and purified". Rebbe Yitzchak says from here "And I will purify them like the purifying of silver, I will examine them like the examining of gold" (Zechariah 13:9), and in those days, there will be days that they will say I don't want them, and from the hour that these troubles will pass until Resurrection of the Dead is 40 years. Rav Huna said, come and see, for 40 years Bnei Yisrael went in the desert, etc, that they didn't listen to the voice of Hashem, and like that here. Rav Yosef said all this that they said is the same thing, that at the end of the 40 years that the troubles pass and the wicked are finished, the dead will live, those that lie in the dust, what is the reason? For it is written "Trouble will not arise twice" (Nachum 1:9), and it is enough what they experienced already. And from the time of Resurrection of the Dead, the world will be settled properly, that is what is written "And on that day Hashem will be One and His Name One."

Rebbe Elazar ben Arach was sitting, and was very sad, Rebbe Yehoshua came in front of him, and he said behold the light of the lamp of the world, why is it so dark, he said to him: I saw it and great fear came upon me, that I see what will come upon our friends, the masters of the Mishnah, that the Ruach haKodesh rests upon them, and this that will awaken in the 6th millenium will be a great redemption, but I see the extra length for those that have already passed, for in the 6th millenium, at the time of 408 years from it, all the dead will rise before them, and because of this, the masters of the Mishnah have said to them "B'nei Chet" (from Parshat Chayei Sarah), Chet that will awake to/for 408 years, which is what is written (Vayikra 25:13) In this (HaZot, gematria 408) Yovel Year, you will return, every man to his portion. When "this" will be completed, which is 5408, you will return, every man to his portion, to his soul which is his portion and inheritance.

Rebbi Yehoshua said: But don't let it trouble you, for we have learned there are 3 groups, the completely righteous, the completely wicked, and those in the middle. The completely righteous will be among the dead of Eretz Yisrael.

From that time, how many years do they precede [the others] in the beginning of year forty of Kibbutz Galuyot? All of the others [rise] at 408 years in the sixth millennium, as we use the term. Who will merit such length; who will maintain his faith for such a period? That is why I suffered in my soul.

Rebbi Yehoshua said to him: Consider the teaching “let their be light” equals [in gematria] “let there be secret”. [Rebbi Elazar] resumed, saying: With repentance everything will be sooner. Said rabbi Yehoshua: If you would not say this, the mouths of those who expect redemption every day would be silenced. As it says (Yeshayahu 33): “a store of redemptions”. What are these redemptions? Those who expect redemption every day.

What is the opinion of Rebbi Elazar? That what is written (Daniel 12): “and many of who sleep in the dust will wake up” refers to those who are given priority in their resurrection. And how many years are they given priority? Rabbi Yehuda said: 210 years. Rebbi Yitzchak said: 214 years, as it is written (Bamidbar 24) “from Yaakov will come down,” etc. The Tsadikim will precede all other people 214 [gematria of “will come down”] years. Rebbi Nachman said: According to the time that was spent in the dust. Rebbi Yosi replied: If that would be so there would be many resurrections. However, all resurrections will be at the same time, and that is what was said (Daniel 10) in the vision: “And the word is true and applies to the far future.”

Yovel 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.

Zohar Behar - Shmitah and Yovel

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.

The Defining Moment

During the period of the Omer, we celebrate the two redemptions that happened in the last 60 years:

• Yom HaAtzmaut - The 20th day of the Omer
• Yom Yerushalayim - The 43rd day of the Omer

What is the celebration of Yom HaAtzmaut? The 20th of the Omer, 5708, was the day that David Ben-Gurion read out the Declaration of Independence for the State of Israel. This was a calendar day before the British Mandate ended. The British left Eretz Yisrael some 12 hours after the Declaration was declared.

Yom HaAtzmaut obviously marks the fact that we have our own homeland, but it also marks the fact that the Jew stood up, unashamed. We woke up from our slumber, and Hashem made us successful over the course of the coming war. The name of the day is fitting. An essential Tikkun of Am Yisrael's personality had finished.

What is the celebration of Yom Yerushalayim? The Six-Day War began on the 41st day of the Omer, and ended on the 46th day of the Omer. The war was pushed upon Israel, and the Jews fought valiantly. Over the course of those 6 days, the majority of the biblical Western Eretz Yisrael came under Jewish control. There was no essential change in Jewish action between that day and the other 5 days of war. Yerushalayim was another Tikkun, adding Yerushalayim on top of Yehudah. In this way the 5708 and 5727 are related, the beginning and the end to one story.

As it says in Zechariah 12:7

והושע ה' את אהלי יהודה בראשנה, למען לא תגדל תפארת בית דויד ותפארת ישב ירושלים על יהודה

And Hashem will save the tents of Yehudah at first, so that the glory of the House of David and the glory of the residents of Yerushalayim will not be exalted more than (that of) Yehudah.

Yom HaAtzmaut has an aspect of Awakening from Below, and Yom Yerushalayim has an aspect of Awakening from Above. However, the work of Awakening from Below is not done.

Daniel - Summary

The visions of Daniel regarding the End of Days are from chapters 7 - 12.

The different chapters occur at different times, presented in chronological order:

• Chapter 7 - The 1st year of Belshatzar
• Chapter 8 - The 3rd year of Belshatzar
• Chapter 9 - The 1st year of Daryavesh of Madai
• Chapter 10 - The 3rd year of Koresh, King of Paras
• Chapter 11 - Recounted to Daniel during the 3rd year of Koresh, but recounts what happened during the 1st year of Daryavesh of Madai
• Chapter 12 - Continuation of chapter 11.

The general content is as follows:

• Chapter 7 - Description of history, ending with the revelation of Moshiach ben David on the "clouds of heaven". This is a description that is beginning to end.
• Chapter 8 - Description of history, from the fall of Babylon until the founding of the State of Israel, the 1st Geulah. This is the vision of "evening, morning, 2300"
• Chapter 9 - Description of the 2nd Beit HaMikdash period. Alternatively, as brought in the comments to some of our posts, a description of the Steps of Moshiach, therefore putting the end of this chapter after that of chapter 8, a logical progression. This is the vision of "70 Weeks".
• Chapter 10 - An introduction to chapter 11
• Chapter 11 - A description of a time of great trouble (per the beginning of chapter 12, which is a continuation of chapter 11). This is towards the end. Being this is also regarding the 1st year of Daryavesh, it appears to be related to the "70 Weeks" of chapter 9.
• Chapter 12 (verse 4 - 13) - Daniel requests further explanation, and is given 2 signs. Moed, Moadim, Va'cheitzi (Time, Times and a Half), and the 1290/1335 days.

On Yom HaAtzmaut 5768

A few short words before Shabbat:

Next week we will commemorate the 60th anniversary of the State of Israel.

It is important that in spite of the fact that this state does not yet represent what we have desired all these generations, we still come to thank Hashem for this gift, for this Geulah.

This year holds much potential which will not be realized easily. So at this time, before the day arrives, let us all reflect on what happened in 5708, the year the State of Israel was born, when the "holy (nation) was (declared) righteous" (Daniel 814).

Universalism - Watering Down Issues

Many tragedies, unfortunately, have befallen Am Yisrael from biblical times until present. G-d willing, these tragedies will end shortly.

This is a modern trend which obviously goes back further, wherein Jewish commemorations of tragedies turn in to universal lessons, ignoring the distinctly Jewish nature of these events.

Please read this short news blurb to see what I am referring to.

For example, Yetziat Mitzraim is not a universal anti-slavery message. This is explicit in the text itself. The plague of the first born was also for non-Jewish slaves (Shemot 11:5).

The Holocaust's main target was the Jews. Hitler (Yimach Shmo v'Zichro) had an obsession with Am Yisrael on the level of Haman haRasha. He lost the war due to his obsession with destroying Am Yisrael.

When we say "Never Again" or other similar expressions, we must mean that we are on guard against the enemies of Am Yisrael who want to destroy us. If we mean simply that we fight racism, we are missing the point.

Faith and the Sin of the Spies

The beginning of the book of Devarim has a recounting of the Sin of the Spies from a slightly different perspective, it makes certain implied ideas more explicit.

Moshe says:

דברים א:לב - ובדבר הזה, אינכם מאמינם בה' אלקיכם

Devarim 1:32 - And on this matter, you do not believe in Hashem your G-d.

The basic format of the discussion between Yehoshua & Calev and the 10 tribes is as follows:

• The 10 spies describe how great the Land of Israel is.
• They describe how the people are much bigger and stronger than Am Yisrael.
• Calev ben Yefuneh stresses that we can inherit the land.
• The 10 spies say that we cannot inherit the land, stressing further how insignificant Am Yisrael is in comparison to the nations currently inhabiting the Land of Israel.
• The nation sides with the 10 spies.
• Calev ben Yefuneh and Yehoshua bin Nun stress how good the Land of Israel is, and that our inheriting it is dependent on Hashem being with us, which He is.
• The nation still sides with the 10 spies.
• Divine intervention.

The 10 spies and Calev/Yehoshua argument can be simplified to this:

• The 10 spies say we can't inherit the land because we are weak.
• Calev/Yehoshua say we can inherit the land because Hashem is with us.

Calev/Yehoshua do not address the base claim of the 10 spies. They didn't contradict a single claim of theirs, for that matter. They don't dispute the fact that the fruit brought back was abnormally large, that the cities were well fortified, that huge people inhabited the land.

Their only response was "Their protection has left them, Hashem is with us, do not fear them" (Bamidbar 14:9).

• The 10 spies saw realpolitik
• Calev/Yehoshua saw Divine Providence

Our forefathers sinned in that they didn't believe in the Divine Providence involved in settling Eretz Yisrael. They did not believe that they would be made successful by the Hand of Hashem. So they decided to give up on the mitzvah settling the land.

The Ma'apilim - Context

One thing interesting to note regarding the parshah of the Ma'apilim is what surrounds it.

• We start with the Meraglim
• Hashem sentences us to 40 years in the desert
• The Maapilim go up against Hashem's command.
• A parshah on how to bring certain korbanot
• The mitzvah of Challah - (See Pirkei Avot, search for the word Challah)
• A parshah on unintentional communal sin, the leadership being led astray and making mistakes
• A parshah on unintentional and intentional personal sin
• The story of the sabbath-desecrator and his sentence
• The mitzvah of Tzitzit

Dor HaMidbar Then and Now

The period of time that Am Yisrael spent in the desert was parallel to the time of Yenikah (suckling) in the upper realms. The manifestation of this on earth was that there was a high level of intimate contact between Hashem and Am Yisrael. When there was sin, punishment was many time in the form of open miracles and a departure from the natural order.

In our day, at the end of the period preceding Yemot HaMoshiach (Katnut Beit), it is not proper to expect this level of direct intervention, for we are at a more advanced stage in human history.

As a result, when studying the lessons from Dor HaMidbar to apply to our life today, we should not just say "and then Hashem smites them!" or anything else simplistic. That does not mean write Hashem out of the lesson, chas v'shalom. It means care must be taken with this analysis.

The Ma'apilim

After the Sin of the Spies, the Torah records that there were a group of people that decided to try to make up for their part in the sin.

במדבר יד:מ - וישכמו בבקר, ויעלו אל ראש-ההר לאמר: הננו ועלינו אל המקום אשר אמר ה' כי חטאנו

במדבר יד:מא - ויאמר משה, למה זה אתם עברים את פי ה', והוא לא תצלח

במדבר יד:מב - אל תעלו, כי אין ה' בקרבכם, ולא תנגפו לפני איביכם

במדבר יד:מג - כי העמלקי והכנעני שם לפניכם ונפלתם בחרב, כי על כן שבתם מאחרי ה', ולא יהיה ה' עמכם

במדבר יד:מד - ויעפלו לעלות אל ראש-ההר, וארון ברית ה' ומשה לא משו מקרב המחנה

במדבר יד:מה - וירד העמלקי והכנעני הישב בהר ההוא, ויכום ויכתום עד החרמה

Bamidbar 14:40 - And they arose in the morning and went up to the head of the mountain saying: Behold we have come up to the place that Hashem said, for we have sinned.

Bamidbar 14:41 - And Moshe said, why are you violating the word of Hashem, it will not be successful.

Bamidbar 14:42 - Don't go up, for Hashem is not in your midst, and (if you don't go up) you won't be smitten in front of your enemies.

Bamidbar 14:42 - For the Amelekite and Canaanite are there before you and you will fall by the sword, for this is the very reason that you turned from following Hashem, and Hashem will not be with you.

Bamidbar 14:43 - But they acted presumptuously and went up to the head of the mountain, and the Ark of Hashem and Moshe did not leave the camp

Bamidbar 14:44 - And the Amalekite and the Canaanite that dwell on that mountain came down and hit them and beat them until Chormah.

Points to notice in the story of the Ma'apilim.

• Hashem wanted Am Yisrael to go up to Eretz Yisrael and inherit the land for all generations, to fulfill the Divine Will that we be a Holy Nation. The Spies caused the nation to not want to inherit the land. Due to the punishment, and the guilt over the sin, the Ma'apilim were willing to fight. They wanted a do-over without actually fixing the base problem. Their intentions were simply impure.
• Moshe points out, essentially, that the Spies were right on one point. The nations that Am Yisrael feared indeed were stronger than Am Yisrael and would beat them, if Hashem were not on our side. Therefore when Hashem decreed that we stay in the desert for 40 years, it was not just a commandment that we could listen to or not. Hashem stated that He was unwilling to suspend the laws of nature for this generation.

Mourning after Lag Ba'Omer

(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.

Significant Days in the Omer & Yovel

(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:

• The 7 days of Pesach
• The 7th day of the Omer, Isru Chag Pesach
• The 8th day of the Omer, the beginning of full mourning**
• The 20th Day of the Omer, Yom HaAtzmaut
• The 33rd Day of the Omer, Lag Ba'Omer, the revelation of Kabbalah
• The 43rd Day of the Omer, Yom Yerushalayim

* 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.

Katnut

Per the Ramchal, there is a bit of conflict. In one place, he brings that the world is ruled by Z"A during the entire beginning of the world up to Yetziat Mitzraim, and in another he says that up until Avraham Avinu, it is under A"A. This can be resolved by saying that things were in such concealment that it is as if Z"A weren't year visible in any way.

The period of Ibbur and Yenikah together or referred to in the Ariza"l by the name of Katnut.

Here's the quote from the Ariza"l:

וביאור הענין דע כי בימי עיבור ויניקה אשר עדיין אז נקראים הקטנות של ז"א

Avraham Avinu's Birth to Yetziat Mitzraim: 1948 - 2448 = 500 Years

• The Year After Yetziat Mitzraim until Bayit Rishon: 2449 - 2928 = 479 Years
• Churban Bayit Rishon to Binyan Bayit Sheini: 3338 - 3408 = 70 Years
• Churban Bayit Sheini to Yemot HaMoshiach: 3829 - 5783 = 1954 Years

Total years of Katnut = 3003 Years

Total years without the Ibbur = 3003 - 500 = 2503 Years

Interesting that this number comes up, so close to a multiple of 500 like the years of the Ibbur, but also because the year 2503 (2504 if you add 1) came up in the discussion regarding Yovel from before, as the first year that Am Yisrael counted Shmitah.

Yetziat Mitzraim - The Birth

According to Kabbalah, the development of Z"A is broken up in to stages:

• Ibbur (Pregnancy)
• Yenikah (Suckling/Nursing)
• Katnut (Childhood)
• Gadlut (Adulthood)

In Shiur Yemot HaMoshiach, I mentioned the idea of Gadlut. I'd like to look at Ibbur.

It is brought in Pitchei She'arim (part 2, page 56) that the period of Ibbur started with the birth of Avraham Avinu (1948), and ended with Yetziat Mitzraim (2448).

Specifically, there are:

• The first 3 days, corresponding to Avraham, Yitzchak and Yaakov.
• The next 37 days, corresponding to the 12 tribes and the 70 souls that went in to Mitzraim
• The remaining 7 months of pregnancy, corresponding to the 210 years in Mitzraim. (This time period is explicit in the text)

I would propose that the first 3 days were from the birth of Avraham until just after the birth of Yosef, when Yaakov decides to leave Lavan and go back to Eretz Yisrael. This would leave 84 years per "day". By mathematical default, that would also leave 1 year per "day" for the the 37 days. This (at this point) is my hypothesis.

Regardless, it was after 500 years that the birth occurred, both in the upper and lower worlds. This is what we celebrated last night.

מועדים לשמחה

1050 - Mechirat Yosef

On the ratio between Bayit Rishon and Sheini against Yemot HaMoshiach.

The division is based on two numbers: 830 years and 220 years, which add up to 1050.

(For this drash I am only using round numbers.)

If we look at the numbers, they both end in 0, so let's divide by 10.

83 years and 22 years.

Both of these years are in the Chumash.

• Aharon was 83 years in the year 2448, when he became the first Cohen.
• Yosef didn't see Yaakov Avinu or his brothers for 22 years, due to being sold by his brothers (Mechirat Yosef).

The Zohar Chadash, in Maamar Mechirat Yosef (first couple of sentences), mentions these 22 years as an explanation as to why Am Yisrael spent 210 years in Mitzraim.

22 years * 10 tribes = 220 years. Subtract 10 years, 1 per the actual heads of the tribes that received a portion of Din in that they perished in Mitzraim, and you get 210 years.

Nonetheless, we know that the sin of Mechirat Yosef was not completely atoned for, see the matter of the Asarah Harugei Malchut. There is also a relation between Mechirat Yosef and the Sin of the Spies. For, as Midrash Tanchuma states, whatever happens to Yosef happens to Tzion, and thus they are equal in gematria (156).

I propose that Am Yisrael as a whole will have a final opportunity to fix the collective sin of Mechirat Yosef starting at the beginning of Yemot HaMoshiach. One of the main errors that caused Mechirat Yosef? It is hinted at during the brothers encounter with Yosef at the end of 22 years.

בראשית מב:ח - ויכר יוסף את אחיו, והם לא הכרהו

Breishit 42:8 - And Yosef recognized his brothers, but they didn't recognize him.

May our success come soon, let us all recognize Yosef at the beginning of these "22 years" and thereby repair the split between Yosef and Yehudah.

Chipazon - Ours or Theirs?

שמות יב:יא - וככה תאכלו אתו, מתניכם חגרים, נעליכם ברגליכם, ומקלכם בידכם, ואכלתם אתו בחפזון, פסח הוא לה' י

Shemot 12:11 - Thus shall you eat it, your waists with belts, your shoes on your feet, your cains in your hands, and you shall eat it in haste, it is a Pesach for Hashem.

It seems from here that we had to be ready to leave Mitzraim in a hurry. But elsewhere we see that we actually didn't leave the night of the 15th of Nisan, but rather during the day.

במדבר לג:ג - ויסעו מרעמסס בחדש הראשון, בחמשה עשר יום לחדש הראשון, ממחרת הפסח יצאו בני ישראל ביד רמה לעיני כל מצרים

Bamidbar 33:3 - And they traveled from Raamses in the 1st month, on the 15th day of the 1st month, the day after the Passover, Bnei Yisrael went out of Mitzraim with a high hand, in front of the eyes of all Mitzraim.

So on the one hand we are told that Am Yisrael left in Chipazon. The other hand, we didn't leave until the next day, in a triumphant fashion.

So what is the Chipazon then?

At the end of Parshat Shemot, Moshe complains that only bad has happened to Am Yisrael since he started his mission. Hashem's response is as follows:

שמות ו:א - ויאמר ה', עתה תראה, אשר אעשה לפרעה, כי ביד חזקה ישלחם, וביד חזקה, יגרשם מארצו

Shemot 6:1 - And Hashem said: Now you will see what I will do to Par'oh, for with a strong hand he will send them, and with a strong hand he will expell them from his land.

So here we have the Hashem replying to Moshe that the appointed time has come, and the direct intervention from Heaven will cause Par'oh to expell Am Yisrael from Mitzraim. Ponder that verse for a moment.

There is an argument in the first chapter of the Talmud Bavli Brachot as to whether or not the Chipazon is Am Yisrael's or Mitzraim's. Rashi brings, on the word Chipazon in Devarim, that the Chipazon is Mitzraim's. On a certain level, we celebrate/commemorate the fact that they couldn't get rid of us fast enough. This is not a negative occurance, but rather a positive promise from Hashem that was fulfilled in the unfolding of the Exodus.

We are at the end of the Final Galus, and we are told that this Chipazon will not exist. Is this a good thing or a bad thing?

The pasuk in Yeshayahu makes it sound like a positive development, "for Hashem will go before us". This could make one think that the Chipazon in Yetziat Mitzraim was Am Yisrael's, despite the opinion brought by Rashi. Nonetheless, just like there are two ways to think about the Chipazon in Yetziat Mitzraim, so too I cannot help but think that there is more than 1 side to the pasuk in Yeshayahu.

Chipazon - Haste

דברים טז:ב - וזבחת פסח לה' אלקיך, צאן ובקר, במקום אשר יבחר ה', לשכן שמו שם.

דברים טז:ג - לא תאכל עליו חמץ, שבעת ימים תאכל עליו מצות לחם עני, כי בחפזון יצאת מארץ מצרים, למען תזכר את יום צאתך מארץ מצרים כל ימי חייך

Devarim 16:2 - And you shall offer the Passover to Hashem your G-d, from the flock and herd, in the place that Hashem will choose to dwell His Name there.

Devarim 16:3 - And you shall not on it Chametz, 7 days you shall eat upon it Matzot, bread of the poor, for with haste you went out of the land of Mitzraim, so that you shall remember the day of your going out of the land of Mitzraim all the days of your life.

In Yeshayahu, we find a contrast between Yetziat Mitzraim and the final Geulah:

ישעיהו נב:יב - כי לא בחפזון תצאו, ובמנוסה תלכון, כי הלך לפניכם ה', ומאספכם אלקי ישראל

Yeshayahu 52:12 - For not in haste will you go out, and not in flight will you go, for Hashem goes before you, and the G-d of Israel is your gatherer.

The Geulah from Mitzraim stemmed from a certain need to escape immediately. We soon would have reached a point of no return, the 50th Gate of Tum'ah. So Hashem in His infinite mercy, took us out of Mitzraim all at once.

The Final Geulah, however, is based on the Keitz Meguleh, which has levels, steps.

For the Final Geulah, we know that if it were to occur all at once, there would be a tremendous amount of harsh judgement if we were not to be worthy, therefore the long Steps of Moshiach are in fact a Chesed.

The question, however, is why Yetziat Mitzraim took place so quickly.

There are possible explanations for this. In preparation for Pesach, we should consider these differences in circumstance, between then, with Chipazon Mitzraim, and our situation today.

חג כשר ושמח

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.

More on Tazria and Yovel

I just think this is interesting, so I am examining it a bit further.

• For a baby boy, there are 7 days of tumah, and then 33 days of dam tohar, total of 40 days.
• For a baby girl, there are 14 days of tumah, and then 66 days of dam tohar, a total of 80 days.
• Grand total 21 days of tumah, 99 days of dam tohar, 120 days total.

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.

• 21 * 50 = 1050 years of tumah
• 99 * 50 = 4950 years of dam tohar

We therefore have 1050 years to "fix", so to speak. This Tikkun is done by the Beit HaMikdash in Yerushalayim.

• Bayit Rishon stood 410 years.
• Bayit Sheini stood 420 years.
• 410 + 420 = 830 years total.
• 1050 - 830 = 220.

We have 220 years remaining that need to be fixed.

• 6000 - 220 = 5780

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.

• 6000 - 219 = 5781

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.

• 6001 - 219 = 5782

Tefillat Od Yosef Chai

In chapter 5 of Kol HaTor, there is a nusach of a Tefillah entitled Od Yosef Chai (Yosef still lives). It was a tradition in the Old Yishuv to daven this Tefillah at the place entitled Pitcha D'Karta (Aramaic for the Opening of the City). How the placing of this was determined is an interesting topic. The bottom line is that the this location was determined, back in the 19th century, to be at the top of Rechov Shtraus in downtown Yerushalayim, where the old Histadrut building is.

In the weeks prior to the Hitnatkut in 5765, there was a gathering at this location to say this prayer.

Rav Yosef Rivlin, one of the editors of the 5754 edition of Kol HaTor, and a direct descendent of Rav Shlomo Zalman Rivlin who published Kol HaTor originally in the period between the 2 World Wars, was there. He recounted how they would come back in his youth to this location to daven this tefillah. He told us that they would say that the Histadrut building was built davka there in order to keep them from praying at the spot (the prayer was then moved to the backyard of the building).

Within the last few years, a set of books was published by the name of Torat HaGeulah. If I recall correctly, the publisher is on Yehudah HaMaccabi street near Lishkat HaGiyus. With this set of 3 books, they also have a tiny paperback copy of this Tefillah.

For Everything There Is a Time

Translation from pages 113-114 of Kol HaTor chapter 5 part 1
For everything there is a time and a season for every desire, hiddin hints in the ways of the Atchalta in the secret of Tzafnat Pa'aneach, End times of the Moadim in the secret of "עת הזמיר" and "עת לחננה", within the 7 Pekidot from the 1st hour of the light of morning for the 6th millenium in the period of the End of Days in the Final Generation until the Final Keitz, the Keitz of Wonders of Daniel 9.
עת הזמיר הגיע, this time comes in 7 Pekidot of the Atchalta, and each Pekidah has 7 levels, and every level has 7 sub-levels. The first Pekidah began at the beginning of the light of morning of the 6th century (500) of the 6th millenium, and in it (the Pekidah) came the great role of the GR"A in the pasuk אבן שלמה וצדק (Parshat Ki Tetzei) in which he saw his name and his role. For immediately after that is the destruction of Amalek and after that is "for you will come to the land" at the beginning of the 7th century in the 6th millenium. That is the beginning of the year 5601, that from that point begins the revelation of messiahship in the secret of upper wisdom, and together with it the lower wisdom that comes in the Awakening from Below together with the development of the wisdom of the sciences that comes in a natural way according to what is brought in the Holy Zohar parshat Vayera (117) that at 600 years to the 6th millenium the gates of upper wisdom will open and the wellsprings of lower wisdom, etc. And from this year, that is 5600, and onwards, Kol HaTor begins in the light of the GR"A which continues through the day. And this matter is hinted at in the secret of the letter of the GR"A which is closed with his order not to open it until 100 years (after his death), i.e. the year of עת לחננה לפ"ק.
From the beginning of our arrival, the students of the GR"A, to Eretz Yisrael in the year 5569 (אפרים בכורי לפ"ק), the first actual Atchalta began of Ayelet HaShachar of Chaza"l, and the Atchalta of עת לחננה in the role of the first Moshiach, the Moshiach of the Atchalta, Moshiach ben Yosef in the role of Ezra and Nechemiah like in the days of Koresh in the days of Bayit Sheini, which is the meaning of what the GR"A spoke about much in his holy writings on the Torah of Kabbalah, and in the role of the GR"A which is the light of Moshiach ben Yosef on the level of טוב. And when we set our dwelling in the Holy City of Yerushalayim (may it speedily be rebuilt) in the year 5572 "מעונתו" בציון לפ"ק, the beginning of the 3rd Pekidah of the Atchalta of עת הזמיר in the secret of Kol HaTor. And in one of the days in that year, 5572, in which they laid the foundation for the Beit Midrash Eliyahu, in the name of the GR"A. Together with the preparations for this important act of building Yerushalayim, it appeared to us, the students of the GR"A, in lightened ways, that at that hour, the first window opened up in the iron divider, to join the merit of Brit Avot (the Chibur which is Yesod of Tiferet by way of Malchut), which was stopped since the time of the destruction of the Beit HaMikdash. And that day was the "יום העשרים בעמר" (the 20th day of the Omer) which is Yesod of Tiferet as is known to those that know Kabbalah.
The note at the bottom brings from Midrash Shlomo that יום העשרים בעמר is equal to 999 in Gematria.
The 20th day of the Omer, 5708, is the date that the State of Israel was declared.

The Four Cups

The Talmud Yerushalmi, Pesachim chapter 10:1, gives many reasons why the Mishnah states we must drink 4 cups the night of the Seder.

• The "4 expressions of Geulah" from Shemot 6:6-6:7
• The 4 times the word cup is used in the dream (Breishit chapter 40)
• The 4 kingdoms (i.e. from Daniel) which rule over Am Yisrael
• The 4 cups of wrath that Hashem will pour out on the nations
• The 4 cups of consolation that Hashem will pour out for Am Yisrael

See the Gemara here for the exact verses.

The GR"A says (though I am unable to find the exact source in my Haggadah this year) that the 4 cups correspond to 4 periods of time.

1. This World
2. The Days of Moshiach
3. The Resurrection of the Dead
4. The World to Come

I would propose that this corresponds to what is written here in the Raya Mehemna.

1. This World - From the time of Exile through the time 1st Geulah of 5708, up to the 2nd Geulah.
2. The Days of Moshiach - From the time of the 2nd Geulah of 5727 until the 3rd Geulah
3. The Resurrection of the Dead - The start of which is between the time of the 3rd Geulah and the time of the 4th Geulah. On another level of understanding, Am Yisrael will reach the level of "days of old" in this era, as if Am Yisrael of old is the dead that is resurrected
4. The World to Come - As mankind reaches higher and higher after the end of the Geulah, it will be akin to Olam HaBa here on earth, the 7th millenium, etc.

May we all be zocheh to eat from the Zevachim and the Pesachim in the final Beit HaMikdash.

Chag Sameach

The First Geulah

This is a continuation/correction on this post.

The First Geulah of the Geulah Shleimah is referred to as רנו. This is, in Gematria, 256.

There seem to be 2 ways to read this. I was referring to one of those ways in the prior post. The sevarah behind it is rather solid, but does not match 100%.

Let's look at the 2nd way, which was mentioned in the comments to that post.

Earlier in the Raya Mehemna there, the count of 72 after 1200 is referred to as רע"ב, meaning drop the 1000, but keep the 200. Therefore it would mean that the 256 here refers to 56 after 1200. Furthermore, the Zohar on Pinchas 3:230b refers to this Geulah as being HaKadosh Baruch Hu taking revenge on those that hate him. I have to conclude that this second way of understanding this is the correct understanding, and therefore make this correction to myself:

• 1st Geulah of (2)56 - The Israeli War of Independence in 5708
• 2nd Geulah of 60 - The Six-Day War of 5727

Zohar Pinchas 3:230b

Zohar:

And because of this, Chayot of fire above speak like the branches of the tree, that they come together in the happiness of the bridegroom and the bride. And in what place? In Kriat Shma which there is "and I heard the voice of their wings" which are the 64 for 4 wings, 4 times 64 is 256, which is רנו ליעקב שמחה (Be glad, Yaakov, happiness) (Yirmiyahu 31). When? After he takes vengance on those that hate him and burn their gods, and that is what is written ובאבוד רשעים רנה (And in the destruction of the wicked, happiness) (Mishlei 11)

Yahel Ohr of the GR"A:

"Ronu", etc, until "When?": That is to say that the time of Ronu is a Keitz as is written in Tikkunei Zohar Chadash.

Tazria and Yovel

(For more on the subject of Yovel, click here to return to the Table of Contents.)

Please see here for context. There are 33 "days" after birth before a "woman" can go to the Beit HaMikdash / the place of the Beit HaMikdash if the child is a boy. It is a 66 day wait if the child is female.

According to the shitah that I have brought before, the 66th Yovel year that Am Yisrael will have ever been through, starting from the time of Yehoshua bin-Nun, is 5776.

The details of the list:

2555 is Yovel year 1. Continue every 50 years, last Yovel being 3305. For the next two Yovels, count forward 49 years. We have counted up to 18.

3465 is Yovel year 19. Continue every 50 years, last being 3865. For the remaining Yovels up until 5776, count every 49 years.

Shabbat Shalom