The Yovel year in which Yehezkel received his vision of the 3rd Beit HaMikdash took place in 3353. The year we mark as the beginning of Bayit Sheini is 3409. That is a 56 year difference.
According to the counting system presented in Kol HaTor, we are currently in the 7th hour of the 6th day, since we count only the 2nd half of the 6th millennium. According to Talmud Bavli Sanhedrin 38b and Pirkei d'Rebbi Eliezer chapter 11, this is the hour in which Hashem made Chava for Adam.
רבי אומר ארבע אשמורות ביום וארבע אשמורות בלילה העונה אחד מעשרים וארבעה לשעה העת אחד מעשרים וארבעה לעונה הרגע אחד מעשרים וארבעה לעת
Rebbi says: There are four watches of the day and four watches of the night. An "onah" is 1/24th of an hour. An "et" is 1/24th of an "onah". A "rega" is 1/24th of an "et".
שמות ו:ו - לכן אמר לבני ישראל, אני ה', והוצאתי אתכם מתחת סבלת מצרים, והצלתי אתכם מעבדתם, וגאלתי אתכם בזרוע נטויה, ובשפטים גדלים
I've been writing a (short) book on the math behind Birkat HaChamah for the last year or so, and I have decided to start to make it public online with Google's new web publishing app. I have 8 chapters, an appendix, and I've translated Pirkei D'Rebbi Eliezer chapters 6 and 7. Please leave comments on this post if you have any.
America's celebrated date marking the declaration of its independence, July 4th, 1776, was the 17th of Tamuz, 5536. If we count forward until the 9th of Av using 12 days per year, we arrive at 5788, which is towards the end of a "day" which spans 5777-5789.
From my translation of chapter 6 of Pirkei d'Rebbi Eliezer:
And in 366 degrees (not 360), the Sun goes up and down, 183 it goes up in the East, and 183 it goes down in the West, corresponding to the days of the solar year. And in 366 windows, the Sun goes out, and it comes in the East, 91 days on the southern end, and 91 days on the northern end, and 1 window in the middle called the Nogah window. In Tekufat Tishrei, it (the sun) starts from the Nogah window and goes around to the southern end, window after window, until it arrives in the Shabbtai window. In Tekufat Tevet, it starts from the Shabbtai window and goes around and returns back, window after window, until it arrives to the Taalumah window, from where the light goes out, as it says, "And Taalumah brings out light" (Iyov, 28:11). In Tekufat Nisan, it starts from the Taalumah window, from where the light goes out, and it goes to the northern side, window after window, until it arrives in the Naamon window. In Tekufat Tamuz it starts from the Naamon window and goes around and returns back, window by window, until it reaches the Cheder window, from where the storm wind (ruach sufah) goes, as it says (I'm not going to translate the pasuk, but its Iyov 37:9).
In those [windows] that are in the East, it would go out, and correspondingly in the West, it comes in, and the Shechinah is always in the West. It comes in and prostrates itself before HaKadosh Baruch Hu, and says before Him, "Master of the Universe, I did all that you commanded of me".
The window in the middle of the Firmament, its name is Mezarim, and it (the sun) doesn't go out and enter in it aside from one time in the great cycle, that through (the window), it goes out on the day that it was created, in the night, in the west.
החלון שבאמצע הרקיע, שמו מזרים, ואינו יוצא ונכנס בו אלא פעם אחת של מחזור גדול, שבו יוצא ביום שנברא בלילה במערב
There is another great theory that has been published, by Moshe Lerman, which shows that using these midrashim, we can actually determine approximately when and how the Jewish calendar was created. You can find the article here.
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)
A few words of Torah before my brother's second yartzheit on yom shlishi.
The haftarah for Parshat Parah has a few points that we should ponder:
ארץ ישראל טהורה ומקוואותיה טהורין
Eretz Yisrael is pure, and its mikvaot are pure.
On comments to a previous post, someone left a comment pointing to their blog, which brought an idea that the Geulah is related to iterations of 2/3.
It is brought in Kabbalah that Yesod is made up of 3 sections. The first 2 are Yesod, and the 3rd is Ateret HaYesod. Furthermore, Yesod of Chochmah stands in such a way that Ateret HaYesod of Chochmah corresponds to the full length of Yesod of Z"A. So therefore if the 100 years mentioned in the Zohar relate to Yesod of Z"A, there are 200 years prior to this that relate to the first 2/3 of Yesod of Chochmah. This explains the wording of the Zohar that there is a Keitz referred to as רנ"ו, the Gematria of 256. This means that after the 200 years of Yesod of Chochmah, there are 56 on the level of Yesod of Z"A, bringing us to the year the State of Israel was founded. A further Keitz of רע"ב is mentioned, which is yet ahead of us. It appears that the 200 years mentioned began in the early life of Shlomo HaMelech, who requested from Hashem Chochmah (Melachim Aleph 5:9).
5770 may indeed include 770, which is the Gematra of Beit Moshiach, בית משיח
Last year, I posted a translation of Zohar Chadash: Ma'amar Darach Kokhav miYaakov. In this section of the Zohar, there is a description of wars and troubles that will befall Am Yisrael during the Geulah process. Towards the end of this section, it is mentioned that this will be at 60 years in the 6th millennium, and at the end, that this will be during the 70 years that are in the 6th millennium.
It recently came to my attention that in the Bar Ilan Project's version of this Zohar, there is a mention of the 59th year before that mention of the 60th year. Therefore, it is reasonable to assume that the calculation of Shmitah and Yovel together actually refers to the 59th year.
At some point, someone tried to connect all of this to Mumbai. This is a major stretch, as not only are many details ignored, but how exactly, to their explanation, is that the 59th year or the 60th year?
Regardless, at some point, a calculation of days was given from the Mumbai massacre to the 8th day of Chanukah. Someone then calculated that there are exactly 9 months from the 8th day of Chanukah to Rosh Hashanah 5770, and since the year ends with 70, and also with 770, this is an auspicious sign regarding the Geulah.
The problems with this are numerous:
The Zohar Chadash does not predict the revelation of Moshiach in the year 5770.
Anyone who has followed this blog and follows Israeli politics can realize that my views jive with the Ichud Leumi. There is no other parliamentary party which represents those ideas as much as they do. Nonetheless, I voted for the Likud, as I did in the last elections. Obviously I did not do this due to any great love and admiration for Binyamin Netanyahu. Rather, for years I have been a supporter of the ideology of Manhigut Yehudit.
One of the main ideas is that in order to achieve our ideological goals, we must strive for no less than the national leadership, and to do that, we must enter and compete for the leadership of the largest nationalist party, the Likud. The only way to guarantee influence in the Likud is to be in it. To illustrate, there is nothing stopping the Likud today from leaving the Ichud Leumi out of the government, and indeed Bibi can even set up a government with left-wing parties. The tiny "settlers' party" can easily be relegated to irrelevance.
Israel needs, for the sake of stability, electoral reform, the result of which would be, to a large extent, the elimination of small parties. At such time, the different interest groups in Israel will be forced to make coalitions within the parties. For example, in America, we know that the Democrats strive to represent the labor unions and the immigrants. In Israel we would have the labor union party (See Amir Peretz) and the immigrants party (See Yisrael Ba'Aliyah). In America, the Republicans represent the gun owners and the business owners. Can anyone imagine that there would be an National Rifle Association party? The natural situation for which we should work is that the Likud would represent the traditional, religious, and the right-wing. The party should know that in order to get the votes from its sector, it must live up to their expectations as much as possible. This would be done by having representatives of the sectors on the Knesset lists, not by separate parliamentary groups.
The Manhigut Yehudit idea includes basically us forcing the Likud to represent us, by becoming active in its institutions and voting in the internal elections and indeed voting for the Likud in the general elections. Essentially by becomings its constituents. This is instead of waiting for the aforementioned electoral reform. I believe in working towards long-term goals. Voting for the Likud is part of working towards a long-term goal of bringing leadership that represents Jewish ideals to power.
If you don't believe that there is any way to improve our situation, or that we should only be considering short-term goals, then obviously this message does inherently speak to you. Until the very end, I will put my lot with those that try to find the next step towards our ultimate goal, as taught in Kol HaTor. And indeed it was at a Manhigut Yehudit Shabbaton years ago that a certain rav gave a shiur on Kol HaTor.
There (meaning Zohar, section 2) on page 27a, at the end of the page, it is written like this: Rebbi Elazar said from the upper right side go out 13 deep upper wells, etc, 499 lakes and a half from this side and 499 from here, etc. This matter is explanned by me in Drush HaYichudim, and check there, for there I have explained it, and it requires examination there. And the matter is that he is speaking about the aspect of the connectino of Zeir Anpin and Nukveh with them being in the secret of back to back, and see in the Idra by Naso on page 132a, "in that first world, which is thousands of thousands, myriads of myriads" etc. And there we explained the matter of those thousand and what their matter is and how they are brought down and how they spread from the two upper shoulders, for shoulder in gematria is 500, and two shoulders is one thousand, and afterwards from these shoulders were made two crowns called Chesed and Gevurah, and one shoulder which is Chesed is drawn down and it is given to Zeir Anpin. And the second shoulder which is called Gevurah is drawn down to Nukva of Zeir Anpin and therefore it is found that the two shoulders of Zeir Anpin are really only one shoulder, and the two shoulders of Nukva are also only one shoulder, and therefore the length fo Zeir Anpin is 500 years. And thus is the length of Nukva. Therefore when the two of them connected together back to back, there was only one wall separating between them, half of its width to this, and half of its width to that. Therefore for this one there was 499 and a half from this side, and 499 and a half from this side, for the wall that is between them is divided, half to this and half to that, but after the female is separated from his back, then from the one wall, two walls are made for each, and then it is 500 complete for Zeir Anpin against the shoulder of Chesed which is in gematria 500, and 500 complete for his Nukva against the shoulder of Gevurah. And behold this middle wall that is made now together as one, in it is the secret of the backsides. Therefore the judgments are drawn down from it. Therefore his head is red like a rose in the secret of the redness of judgment. One also needs to know that the entire matter is in the aspect of Netzach and Hod of Zeir Anpin which against them stands his Nukva back to back, and you already knew that the backsides are the aspect of the judgments. And behold there are here Netzach, Hod, and Yesod of Zeir Anpin, and Netzach, Hod, and Yesod of his Nukva, and it is all one back side from those in its place and that is in the secret of the thousand rivers and another 13 like we will xplain, with G-d's help. And we will explain the aspect of Netzach, Hod, and Yesod of Zeir Anpin and from them we will connect to the Netzach, Hod, and Yesod of his Nukva, for there it is also on the way of these.
Behold, you already know that Netzach and Hod and Yesod are called Tzeva'ot, and the name Tzeva'ot in Gematria is 499, and therefore (you know) how Netzach Hod and Yesod are in gematria 499, and the Netzach Hod and Yesod of the male is 499 from here, and the Netzach Hod and Yesod of Nukva from here are another 499, and because they are connected back to back, they are two times Tzeva'ot, which is Netzach Hod and Yesod of the male and Netzach Hod and Yesod of the female, and there is nothing between them but one wall which connects them, and the wall is divided, half to this name Tzeva'ot, and half to this one, and therefore it is 499 and a half from here and 499 and a half from here which is 1000 minus 1. And in a way that they are 499 and 499, which are Tzeva't of Netzach Hod and Yesod of the male and Tzeva'ot of Netzach Hod and Yesod of Nukva. And there is between them 1 wall which divides between these two Tzeva'ot, and that is the wall divided in half that is mentioned, half from this side and half from that side. You also need to know that being that these two Tzeva'ot are connected back to back by this wall that divides between them, there is also in the middle of these two Tzevao't, which is the middle of NH"Y of Zeir Anpin and NH"Y of Nukva, there is between them in the middle another 13 rivers, six and a half from this side and six and a half from that side. And therefore it is left that they divide to each back, 506 and a half from here and 506 and a half from there, and that is the secret of the two names ABGYT"Tz, the first name of the 42 letter name as is known. And that name is equal in gematria to 506 to teach about these 13 rivers that were mentioned which are in the middle between the back to back. And therefore the 2 letters Yud Gimel are put in the middle of this name, A"B from here and T"Tz from here, and 13 in the middle, to teach about the 13 rivers which are in the middle as was mentioned. And it is already known that the 42 letter name is in Gevurah which is the aspect of the back sides which are the secret of judgments and thus the matter is in her NH"Y, to other backsides in these, and all the klipot attach in the aspect of these backsides.
This has absolutely nothing to do with the subject matter of this blog. But regardless...
It occurred to me that we have never examined in detail why Galus Edom is longer than the punishment for Mechirat Yosef. (That is to say specifically why Galus Edom is so long, even though it has been explained why there are 2503 of Galus; All non-Beit HaMikdash time after Yetziat Mitzrayim combined)
As brought before from the Zohar Chadash Maamar Mechirat Yosef, the punishment meted out on Am Yisrael for Mechirat Yosef is calculated like this:
And these 1540 years begin in the year 3826, completing in the year 5366.
But that leaves us from the year 5366 until 5783 that the Galus continues. From where are these 417 years?
The 417 years is slightly less than the 420 years of the 2nd Beit HaMikdash, hinting at the period of Ezra, perhaps the 1953 years should have really started in the time of Ezra.
We have the following in the Talmud Bavli Masechet Yoma 9b
ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו
Reish Lakish was bathing in the Jordan River. Raba Bar Bar Chanah came and gave him his hand (to help him out of the water). He (Reish Lakish) said to him: By G-d I hate you (the Jews of Babylon in general), as it says (Shir HaShirim 8) "If it is a wall, we will build upon it a turret of silver, and if it is a door, we will enclose it with a boards of cedar." If you would have made yourselves as a wall and all of you had come up in the days of Ezra, you would have been likened to silver, which does not rot. And now that you came up (as you have), you are likened to cedars, which are subject to rotting.
The historical context is there as well. The return to Eretz Yisrael began began in the generations following the end of the 1540 years related to Mechirat Yosef. We are now in the end of the period related to the Sin of Galus Bavel, the sin of not choosing to come home.
There was recently a tragic death in the family, shivah is ending, and I just got back from Chu"l. May Hashem comfort the mourners.
See these two videos:
We have a general rule in prophecy, which is something like this: Good prophecies that are true will always come about. Bad prophecies that are true can be annulled by teshuvah.
Here we see false prophecies. Their good never came about. Do not forget what these people said, remind others constantly. Unity does not stand in the way of truth.
See the translation here.
The Zohar lists 3 exiles:
Alternatively, let's consider the following:
Today we see in the news that Hamas is willing to resume a "cease-fire", on condition that the siege is lifted. At this point, we must question ourselves as to why there was rocket fire on Israeli communities between the Disengagement of 2005 and the beginning of the blockade in the summer of 2007. On the same note, we can also ask why we should assume that returning the Golan Heights to Syria would bring peace, as between 1948 and 1967, when Syria had the Golan, there was no peace.
As surely as the sky is blue, Hamas will not become a docile organization, just requesting to live side by side with Israel in peace. Any cease-fire that they request would only be in order for them to strengthen their position before the next round. Any cease-fire which doesn't include ridding the Gaza Strip of rockets permanently is only a bandaid.
So the next question must be, what are our material goals for ourselves? This is one item for which there is broad concensus. We desire to return "quiet" to the southern communities of the State of Israel.
How can this be achieved? This is the painful question.
The basic idea is as follows:
We have a mitzvah of Yerushat HaAretz (Inheriting the Land).
The end of Devarim 11:31 states:
וירשתם אותה וישבתם בה
You shall inherit it, and you shall settle it.
On this verse, the GR"A writes in Aderet Eliyahu that in the merit of inheriting the land, we shall settle it (and the implication is that we will live in peace). And how shall we inherit it? בחזקה. Kol HaTor points out that there are two meanings for this word, depending on the vowels. One means by way of property acquisition, and the other means by strength. The hint at this is that Ezra-Nechemiah is equal to Yehoshua in gematria. That is to say sometimes we must conquer the land like Yehoshua, through military conquest, and sometimes we must conquer it like Ezra and Nechemiah, through purchasing and taking a stake in the land.
The time has come to take up the methods of Yehoshua bin-Nun.
We have this country in order to fulfill the mitzvot that are dependent on the entire nation. In this one we have failed. We must correct it. There is no other way to make this pain disappear permanently than to fix what we have broken.
Breishit 42:9 - "And Yosef remembered the dreams etc" until verse 13. At first glance, one could ask what this is trying to tell us at all, and indeed the Zohar raised this difficulty (199a). And thus their answer "No, my master, etc, we are all, etc", and after words he said to them once "no, but rather you have come to see the nakedness of the land", etc, and they replied to him again "we are 12 brothers" etc, and he answered "this is what I have said" etc, and it is all surprising. But rather the matter is that the reason that he proclaimed to them "you are spies" is because they all came, 10 strong looking men of great height, and if they just came to buy food, why would they come like that together. And they answered "no my master" etc, the answer to your question is "we are all the sons of one man" etc, and therefore we are equal in strength and beauty and height, and therefore we come together. And he said to them "no but rather" etc that this is a lie that one would give birth to 10 that are all strong etc. And they replied, don't be surprised, that we are actually 12, etc, and the wonder is that the smallest brother is still at home with our father, with our form and strength. And therefore he said to them "thus you shall be tested" etc. And his intention was not, G-d forbid, to cause them pain, and all the more so to cause pain to his father for nothing, but because he knew that by his actions, the dreams would come about in order, and he did not want to transgress Hashem's will. And the first dream was "my sheaf stood upright" etc, "and behold" etc, and they replied to him "will you rule over us" etc "if you will control us", and that is to say: 1. kingship, and 2. that they will fall in to his hand like prisoners, that thus it was in his dream: "My sheave stood upright, about kingship, "and behold yours encircle" etc, about memshalah (that they fall under his control), and then on to the second dream, etc. And behold here the kingship came about, and afterwards "and he put them in to jail", the memshalah. But still Binyamin did not come about here, therefore he made them bring Binyamin, and he took Shimon as collateral, and he arrested him in front of their eyes such that they would have mercy on Shimon and they would hurry to bring Binyamin so that afterwards he could announce himself to his father immediately, and when they brought him and he bowed before him, and afterwards in the matter of the cup, he took him as a slave, and therefore he said "he will be for me a slave and you all will go up" etc, and afterwards he became known to them and they came back with their father, and the 2nd dream was fulfilled. Therefore the Torah gave this line as a prologue "and Yosef remembered the dreams", to let us know that all of what he did, he did from his great righteousness, that the dreams would be fulfilled, so as to not contradict the Divine Will and Decree, and that is a general principal of the Torah.
Below is the GR"A's Aderet Eliyahu on MiKeitz, Breishit 42:9 in Hebrew. I hope to have time to translate it soon.
מב ט) ויזכור יוסף את חלומות כו' עד פסוק י"ג. לכאורה מאי קא משמע לן בזה, וכן הקשה בזוהר (קצט, א). וכן תשובתם "לא אדוני כו' כלנו" כו' ואחר כך אמר להם עוד פעם אחת "לא כי ערות" כו' והשיבו עוד פעם אחרת "שנים עשר" כו' והוא השיב "הוא אשר דברתי" כו' הכל תמוה. אבל הענין, כי הסבה שאמר להם מרגלים אתם אמר להם מחמת שבאו עשרה יחד כולם גבורים בעלי קומה, ואם לשבור אוכל היאך איתרמו יחד. והשיבו "לא אדוני" כו', ותשובה לקושייתך - "כולנו בני איש אחד" כו' ולכך אנו שוים בגבורה וביופי וקומה, ונתוועדנו יחד. ואמר להם "לא כי" כו', שזהו שקר שאחד יוליד עשרה כולם גבורים כו'. והשיבה, אל תתמה על זה, ששנים עשר היינו כו', והמופת על זה שהקטן עוד בבית אבינו כצורתינו וגבורתינו. ולכך אמר להם "בזאת תבחנו" כו'. וכוונתו ח"ו לא לצערם וכל שכן לצער אביו על חנם, אלא שידע שעל ידי כן יתקיימו החלומות כסדר, ולא רצה לעבור על רצון ה' יתברך. והחלום הראשון היה 'קמה אלומתי כו' והנה' כו', והשיבו לו 'המלוך תמלוך כו' אם משול תמשול' כו', ורצה לומר: א' המלוכה, וב' שיפלו בידו כדרך האסור, שכך היה החלום: 'קמה אלומתי' על המלוכה, 'והנה תסובינה' כו' הוא על הממשלה, ואחר כך החלום השני כו'. והנה כאן נתקיים המלוכה ואחר כך 'ויאסור אותם במשמר' הרי הממשלה. אבל עדיין בבנימין לא נתקיים לכך הכריחם להביא את בנימין, ולקח שמעון למשכון ויאסור אותו לעיניהם שיחוסו על שמעון וימהרו להביא את בנימין כדי שאחר כך יוכל להודיע לאביו תיכף, וכשהביאו אותו והשתחווה לפניו, ואחר כך בדבר הגביע לקח אותו לעבד ולכך אמר 'הוא יהיה לי עבד ואתם עלו' כו', ואחר כך התודע להם ובאו עם אביו אז נתקיים החלום השני. ולכך הקדימה התורה 'ויזכור יוסף את החלומות', להודיע שכל מה שעשה לא עשה אלא מרוב צדקתו שיקויימו החלומות שלא להכחיש רצון וגזירת עליון, וזהו כלל התורה.
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 who 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.Essentially, there are 3 uses of the 1200 years of Galut here:
See here And then it was taken from them, by way of the number of years, that they were lacking in the secret of 7 for your sins. Come and see, that when you count 22 years 7 times, for each of the 10 that sold him, you will find 1540. And then the Geulah of Yisrael will be aroused, like the morning that starts to light up little by little, until 17 years, that that Tsaddik arose to the level of Good (טו"ב, gematria 17). That is what is written: "Yosef is 17 years old and would shepherd with his brothers" (Breishit 37). Because then he will be able to stand in the breach, before Midat HaDin, for the sins of the world will have been completed (perhaps sins of the world should be translated as eternal sins), and then "And Beit Yaakov will be a fire, and Beit Yosef for a flame, and Esav for straw, and they will light up in him and consume them." (Ovadyah 1)And when they were finished, the sin of Sinat Chinam caused (punishment), that the first Sinat Chinam was awakened, and that is what is written "and they hated him", that tsaddik. And then HaKadosh Baruch Hu gave them in to the hands of one that hates them with Sinat Chinam, that is what is written of Edom "Because you have had a hatred of old, and you have thrown the children of Israel by a sword" (Yehezkel 35).
In my humble opinion, it appears to me that the explanation is as follows:
I'd like to write a little bit of analysis on the Midrash Ne'elam of Parshat Toldot, referring to the timing of Techiyat HaMeitim. See here for a translation of the relevant section. I encourage reading the original Hebrew/Aramaic text.
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