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Hooking Up
November 15, 2017, 11:06 am
Filed under: Love, PARSHA MATTOT, Peace and Love, Shavuot

59

 

SHALOM-ITS ALL HERE

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God is serious business. Torah is serious business.  Your life is serious business. Don’t treat your soul like it’s the least important thing in the world.

Jerusalem and especially the Temple Mount is the center and nucleus of Holiness on Earth. No wonder everyone always wanted to control Jerusalem. Not just today but throughout history.

 

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The tension between physical matter and “Nashama” (Soul) is deep and difficult. Yet the souls  cannot be defeated. Even if the material forces are relentless. This is because the essence of our beings, our “Nashamot” cannot be damaged. It just becomes covered, hidden from us. By our errors and lacking in our divine service. . The beginning of all “tikun” (fixing) , reconstruction and healing is awareness of the problem. the essence of our beings, our “Nashamot” cannot be damaged. It just becomes covered, hidden from us. By our errors and lacking in our divine service.

 It is known that there is judgment on every small matter down here, to such a degree that our sages say no person bruises his finger below until permission is given for him from above (Chullin 7b)

 Put yourself in judge mode, you have to search the matter, assemble the facts about what counts the most in life, and then render the most spiritually productive decision. What the Torah wants for  you ultimately is what you want for yourself. This is for sure.

 

ALSO—— from the story of job we can learn what god gives he can take away , so use the potential powers for the god as he wants you to. or you may never see these gifts or they may god forbid be taken away !

NEW—

ARE WE RUNNING OUT OF TIME– WILL YOU BE READY ?

ark1

Its erev shabot. With a simple arithmetical calculation one can see that we are now in the period of Erev Shabbot afternoon. Just as every week has an erev Shabbos when we prepare for Shabbos, so does the world have its Erev Shabbot when the world prepares for it’s own Shabbot. Just as the world was created in six days, with the seventh day being Shabbot. so this world exists for six thousand years, with the seventh thousandth year (called the seventh millennia) being the Shabbot of the world. With a simple arithmetical calculation one can see that we are now in the period of Erev Shabbot afternoon. The sixth day started in 1240 C.E. with the first 500 years being the night time period, since in Judaism the evening precedes the morning. The morning started in 1740 c.e. and noon time was 1990 C.E. The secular year 1740 and there about marks the introduction of new philosophies of equality. 1740 C.E. corresponds to the year 5500 from creation, which is actually the dawn of the Erev Shabbot of the world. What does this mean? We Know, Moshiach ben David will not come until all the measurements are equal (Sanhedrin 98). The Vilna Gaon explained this to mean that before Moshiach ben David will come there must be both economic and social equality (see Kol HaTor pp. 34-35). In other words, equality, is a prerequisite for the coming of Moshiach ben David, and it must be in the world before Moshiach ben David comes. Hashem therefore brought these emanations of the redemptive powers, amongst them liberty and equality, into the world. They are meant to be used to make a perfected society as portrayed by shmittah and yovel which alleviate poverty and homelessness. Just as weekly we must prepare for Shabbot, so the Zohar (Parshas VeYera p.117) says that in the world’s Erev Shabbot, the world is also preparing for it’s Shabbot, which is in the Seventh Millenia. There is a lot to do before Shobot. According to Targum Yonoson, Yeshayahu informs us that if we are meritorious we will be the ones to welcome Moshiach who will only afterwards appear to the rest of the world MORE :

https://godssecret.wordpress.com/2014/02/02/are-we-running-out-of-time-will-you-be-ready/?preview_id=9521&preview_nonce=393cb7a467

THE GOD’S SUGGESTED READING in the torah for this week parshat

toldot

machpelah

Toldot

There are those who say God is only love, God does not hate. The God said by His prophet ” I loved Jacob; but Esau I hated” (Malachi 1) Because Esau deliberately chose a course of wickedness. So the Prophet says of Esau ” They shall be called the border of wickedness” (Malachi 1, 4). From the side of Esav comes Amalek, the enemy  of The God and Israel as it says “God has war with Amalek from generation to generation” (Ex 17:6).

  Things are not as the appear. From a superficial reading of the Bible in our parsha it looks like Yaakov does evil by deceiving his father by dressing up to appear as Asev to get the blessing his father, Yitzchak intends to give to Asev. Such a act would certainly find great disfavor, but we see this is not so as at the end of the parasha, Isaac sends Yakov to Padan Aram to find a wife, and bestows on him Abraham’s blessing that he will inherit the land: “And Isaac called Jacob and blessed him…And God Almighty bless you and make you fruitful, and multiply you, that you may be a congregation of nations, and give you the blessing of Abraham, to you and to your seed with you, that you may inherit the land of your dwelling that God gave unto Abraham”. (Genesis 28:1-4). Obviously the actions of Yakov did not find disfavor with his father Yitzchak. From this we can learn a lesson to apply in our own lives. In truth Yakov did nothing wrong as Yakov was coming in the place of Asev to receive the blessings that he  had bought. So it was not wrong for him to say “I am Asev” since he had bought the right to stand in for Asev and get Asev’s Blessings that he had already paid for.

  The parsha begins describing how Yaakov when he was born came out holding on to Asev’s Heel. Becouse of this he was called Yaakov, which comes from the world “akev” heel.

Yaakov was the first to be father twelve sons who were all righteous, and thus he became the father of the Jewish people.

It is explained in the Zohar that when Yaakov descended to Egypt, Adam’s soul entered him.

 

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The stairway to Heaven-There is a Ladder !
January 8, 2017, 11:41 pm
Filed under: Angels, FREE BOOK, meditation, Parsha Vyatze, prayer, Raising Sparks, Supernal court

 

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The Torah is a living incarnation of Divine wisdom, eternally emitting creative intelligence in the form of the “Ayn Sof” (the Infinite Light) and bringing forth ever new light into creation By its letters and their crowns. Torah directly embodies the Divine power that brings all worlds in to existence sustains them and guides their providential care. Learn how to get involved with the administration of these Divine forces in the Torah !

THE YEAR IS 5778 OF THE BIBLICAL CALENDAR , THE 5778th VERSE OF THE TORAH IS ” I said, I would scatter them into corners, I would make the remembrance of them to cease from among men;”(DEUT 32:26)

Our year    תשע”ח  is year of the   ע”ח

עץ חיים Tree of life    !

 

 

 

disco_ball

The relationship between the Creator and the creatures effects the life of men in a very tangible manner whether they recognize this or not. It is embedded in the foundation of the reality we live in. The fantasy and delusion is not seeing this and recognizing this effect of providence in our lives. The God effects changes in our lives according to strict and well defined rules, found in and alluded to in the Bible. These laws are discovered by anyone who climbs the spiritual ladder, and they come to know it by experiences in their life. Reading the Holy books brings this Divine supervision closer and makes one more aware of it.

Each of us is different and unique, but we all are bound to comply with the same Divine rules that underlie nature by Divine influence. We all have the chance to  advance from darkness and confusion to clarity and Divine vision.

To help us in this mission of going from darkness to light of consciousness the God has given us  Divine names as found in the prayers we have received from our prophets. Yet this matter is not simple and like all good things take considerable effort to learn how they work.

Eventually following this Divine rules, and learning how to work the Divine names in the meditation of pray yields spiritual revelation, the creature feels the Creator Who gives them perfect bliss, ultimately.

But before this occurs one is like a person who is suffering from an illness. First they must discover they are ill. Only then can he begin his healing, making their Divine correction called “tikun”.  By this God who acts as the Divine  physician of the soul helps us fix our damages to our souls. The God directs into our lives the proper medicine to heal us from our errors and lacking, until one attains health and happiness. Then one can in a much greater way appreciate the greatness and the kindness of the God.

The ability to join all we do in one direction, in order to delight the Creator, gives  us the ability to find genuine delight under any condition, under any circumstances. As  under any situation we remember what we live for and Whom we work for.

We are currently in the heel (end) phase of the six thousand year cycle, its now 5777. We are moving closer to the realization of messianic consciousness. When much evil will be destroyed we will be in the  the new messianic era. Do your part !

Every thought speech action or in action either pulls us closer to the God or pushes us farther away there is no neutral ground. We are continuously surrounded by angels and demons which will punish or reward us according to every thought, speech, action or in action we do now or later in this world or the next.

Channel one’s love and other emotions  to serve the Creator !

Betzalel, knew how to permutate the letters, through them were created the heavens and the earth !

Israel our nation numbering millions of people all saw the miracles of the Egyptian plagues, splitting of the sea, revelation at Sinai, getting food from the sky and water from a rock. No nation ever claimed or will ever claim that these types of miracles had happened to their ancestors this is something that is beyond this world.

 

The Torah was given Yisrael from God. Its like no other book ever written. The Torah seems like a collection of historical stories about  ancient Jew. In order to understand what this book really is one needs to understand what is encoded in it. To do this we must know Kabbalah. The most unassuming passages of Torah on might think have little significance  actually contain the deepest hints to supernal secrets. The more simple and uninformative the passages more likely contain profound secrets of Kabalah !

Obviously every letter of the Torah is holy and infinitely deep  !

 

lets light up all the world !

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4)”The Owner’s Manual to the Soul” Part 1 The Gate

5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH

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It could not be all the “mitzvos” commandments were simply invented by a group of Jewish leaders. The people would never accept on themselves, Keeping “kosher” , having such strict dietary laws, having to wear “Tefillin” every day or prohibitions on premarital sex had they not known that their fathers also did this. They would have asked: “Why are you telling us that our entire nation experienced all these miracles? We have never heard anything like this except from you. Did the Exodus from Egypt take place in a secret?”

In fact this is the reason that the other religions start from a person who supposedly experienced a revelation. There is no religion in the world that claims a national experience similar to ours, as the Torah says (Devarim 4:33): “Did a nation ever hear the voice of God speaking out of the midst of the fire, as you have heard …” In particular the two large religions that spread over the world: Christianity and Islam both claim that the Jewish people received the Torah at Mount Sinai! Why wouldn’t these religions also claim that they began with a Divine Revelation witnessed by millions? The reason is simple: nobody can invent such a thing, and no nation would accept such belief system and its’ commandments had they not experienced these events personally.

Man  feels distance  from Hashem (The God) when one only follows their own physical desires that  the opposite side to the God’s Holiness. But when one chooses  to begin the rectification of their sins. They may then become worthy of hearing God’s voice that to them from the depth of their soul, called the “small still voice”. This is through the Mitzvot (Divine commandments) they refine the nature of Man, removing him from his pure physical selfish desires.  It is therefore written “listen closely to His Mitzvot and guard His Statutes”



IF YOU MADE IT HERE CONGRATULATIONS !
November 13, 2017, 1:51 pm
Filed under: Uncategorized

We live in difficult times of permissiveness, immorality and Godless people all around us. Yet remain strong and never give up and bring about the “tikun” (rectification) for ourselves, our family, our people, and the world.

We maybe right now experiencing perhaps the greatest ‘correction’ and test in human history over the truth of  one’s approach to life and our awareness of the true nature of the world’s  religions. This very well may be the final battle between the secularists and those who know there is a God in charge of everything. THE GOD NEVER LOSES !

The truth is being made apparent, for those who are willing to find it, and see it. The lies and hypocrisy are becoming more obvious by the day. The truth is emerging as the falsehood and the lies are exposed.

So now don’t be surprised by the”Islamic” terror in the streets, or the “crazy” so called “progressive” ideas, just about everyone just a few years ago would think were irrational. Every one at this time needs to acknowledge this Divine ‘correction’ and test and face the challenge with all you have, it’s the only way !.

Let us hope we will learn our lessons in a peaceful way so we do not have to pay with many more lives, realize the truth and act accordingly.



GOD IS ONE , IN MORE WAYS THAN ONE !
October 16, 2017, 2:54 pm
Filed under: DISCREPANCIES IN TORAH, SCRIBES, TIME, Torah | Tags: , ,

UPDATED oct. 17th 2017 TORAH IS NOT A HUMAN DOCU- MENT SUBJECT TO AMBIG- UITIES ! א= 1 יה =15 the 15th letter of the Torah from the beginning of Genesis is א יהוה = 26 the 26th letter of the Torah from the beginning of Genesis is א אל=31 the 31st letter of the Torah from the beginning of Genesis is א אלהים=86 the 86th letter of the Torah from the beginning of Genesis is א 365 prohibitions of the Torah 3+ 6+5=14 248 prohibitions of the Torah 2+4+8 = 14 THERE ARE SOME VERY INTERESTING DISCREPANCIES IN THE TORAH THEY MUST HOLD GREAT SECRETS , HERE A FEW :

Ezra 2:6 (2812) 6.

The sons of Pahath-Moab, of the sons of Jeshua and Joab, two thousand eight hundred and twelve.

Nehemiah 7:11 (2818)

The sons of Pahath-Moab, of the sons of Jeshua and Joab, two thousand eight hundred and eighteen.

Ezra 2:8 (945)

The sons of Zattu, nine hundred and forty five.

Nehemiah 7:13 (845)

. The sons of Zattu, eight hundred and forty five.

Ezra 2:12 (1222)

The sons of Azgad, one thousand two hundred and twenty two.

Nehemiah 7:17 (2322)

The sons of Azgad, two thousand three hundred and twenty two.

Ezra 2ף15 (454)

The sons of Adin, four hundred and fifty four.”

Nehemiah 7:20 (655)

The sons of Adin, six hundred and fifty five.”

Ezra 2:19 (223)

The sons of Hashum, two hundred and twenty three.”

Nehemiah 7:22 (328)

The sons of Hashum, three hundred and twenty eight.”

Ezra 2:28(223)

The men of Beth-El and Ai, two hundred and twenty three.”

Nehemiah 7:32(123)

The men of Beth-El and Ai, a hundred and twenty three.”  The five Books of Moses correspond to the five parzufim: The Book of Genesis corresponds to the upper thorn of the yud of יהוה and the parzuf Arich. The Holy Ar”i teaches that the Book of Exodus corresponds to the yud itself and Abba. The Book of Leviticus corresponds to the first hay and Ima. The Book of Numbers corresponds to the vav. .The Book of Deuteronomy, corresponds to the final hei and Nukvah  The Torah is our nations greatest treasure, for the truth it embodies and it stands as a witness to the supernatural experience all the Hebrews shared at Mount Sinai.

Of the Torah of the world of Beriyah it says “To me are the children of Yisrael servants” (Lev. 25:55). And from the side of Torah of Atzilut it says “Children are you to Hashem” (Deut. 14:)

We have a limited amount of years on this earth, and we have a lot of work to do. We just don’t have enough years to learn the right way of life through trial and error. By the time one learns the way of life, it is already time to leave. Therefore, God gave us the Torah, Don’t use up your years in trial and error.

Time seems to many to be moving very fast these days. It’s Shabboא before we know it, Thank God. This of course has its advantages and disadvantages. Most people these days find themselves racing against the clock with barely enough time for their most basic responsibilities. Many people do not find the time to even consider their soul, God and spiritual things. This is so for many reasons. A major factor inhibiting spiritual growth in life is that life itself can be very distracting. the other side is always trying to make us thing that we don’t have enough time to do the spiritual things we were created for and need to do.  We’re so busy we think we don’t have time to think about the “most important things”.



We are looking at the BIG picture ROSH HASHANAH

The Alter Rebbe, Rabbi Sneur Zalman of Lebovich explains that the greatest distance between two people is when they stand right next to each other but each faces the opposite direction. The words “Return to Me, and I will return to you” embodies God’s request, that we turn our faces towards Him. then He will turn His countenance towards us, then we are face to face !

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UPDATED SEPTEMBER 17Th  2017

On “Rosh Hashanah” a man begins to understand his situation, his place, in his relationship with our Creator. Over the course of the next ten days, called the “Ten days of Teshuva” which concludes with “Yom Kipor”  (the Day of Atonement) he realizes more and more if and only if one chooses to make a sincere effort to come closer to the God.

Here we go

On Rosh Hashanah open

and enter the gates

opening new providence

forever

for this new year

What will be with you

what will be with all the nations of the world

what will be

its up to you

ROSH HASHANNAH Bs”d

It is on this day that Adam was created, Avraham and Yaakov were born and died, On Rosh ha’Shanah was the of healing of the infertility of Sara, Rachel, and Chana. Our Sages tell us that there were seven who suffered infertility: Sara, Rivka, Leah, Chana, the Shunamite woman who our Sages comment merited to conceive on Rosh ha’Shanah and the seventh to suffer this disability is Zion, the verse turning to Zion as follows: “Sing, O barren woman you who has given birth”  (Yeshayahu 54:1.) On Rosh hashanah Yosef went forth from prison. It is also on this day the slavery ended in Egypt. These are all aspects of redemption and this day always has the potential to make this year a time of personal and national redemption for Jewish people ultimately with the coming of machiach may he come quickly in our days. As on Rosh Hashanah the world’s future rests truely on your shoulders. Through your actions last year and more specifically the day it self will the world be given to the growth of evil ( war, pain, death, holocaust etc….) or will it be a year of blessing. The answer is according to our actions and the mercy of GOD. Rosh Hashanah literally means “head of the year”, as the head directs one’s limbs Rosh Hashanah directs the rest of the days of the year. That is why the month of “Tishri” is Libra, the scales. The world stands in the balance to judgment. In the Tanya its explained ” each year there descends and radiates a new and renewed light which has not been revealed before, this light conceals itself its manifestation depends on the actions of those below, Rosh Hashanah is a time of spiritual renewal”. This day you are invited to take part in a meeting of the “joint chief of staff” on an intergalactic scale. The only thing that limits our participation in a positive way is our separation from true knowledge of the creator’s ways of administration, that yields the power called true faith. Unfortunately, most people when they think of the Shofar associate it only with tradition as ceremonial activity. A symbolic act of commemoration. Nothing, but nothing, could be farther from the truth. The Shofar’s power is only revealed when the knowledge of its true purpose is within our consciousness. In other words, knowing why we sound the Shofar is the electrical current that turns it on. Knowledge empowers the Shofar !

   There are 10 revealed names of God in the Torah and there are 10 times shofar blasts are sounded, 10 sets of shofar blasts. These names correspond to the shofar blasts., which correspond to the 10 utterances emanations from which the world is created continually and nourished. In total there is 100 Shofar blasts including those in Mussaf (additional service). These coorespond to the 10 sefirot that contain 10 sefirot each (for example from Keter of Keter to Malchut of Keter and Keter of Chuchmah to Malchut of Chuchmah). Through the meditation, listening to these sounds is one way God has given us to participate in this judgment process. These Shofar blasts are like heat-seeking missiles that target, strike and remove nasty blockages that inhibit favorable providence and impede flow of Divine energy enlivening our Nefesh (animal soul) , Ruach (emotional soul) and Nashama (intellectual soul). In Emek HaMelech it is Taught that there are 12 sarufim of יהוהthat work “hashgacha” of Chesed. From the “windows” of 12 sarufim ofיהוהFrom the אלהים gives providence of Chesed. נגון rises in 6 and descends in 6. These are 12 supernal יהוה (permutations). In the time the Shofar is  blown with Kavana on Rosh Hashanah it arouses a voice above and then 7 voices descend from Ima Illah (Divine Understanding) to sweeten dinim on Z”a and Nakavah.

 

 

  The torah is The “blue print for creation”, it was given at Mount Sinai with a never ceasing shofar blast. Rabbi yitzchak Arama teaches “from the shofar we can draw out freedom for physical and eternal life”. The zohar teaches “by the shofar joy is given and GOD has mercy on the world “. With the prayer of Rosh Hashanah our mind and preparations are the only limits.

The Go-d has also told us wonderful powers are revealed to the world by eating lamb, pumpkin, fenugreek, leeks, beets, carrots, longbeans, white beans, black eyed peas, pomegranate, apples, fish head and dates on Roshhashanah inspiring abundance and growth as stated in tractate Kritot.

In the midrash R. Tihilifa states ” on Rosh Hashanah we are made before the Holy one as new beings “

This is the great day of judgment and we have a big job to do. This is a big year there is alot in the balence all can see this.We must change the judgment to one of mercy by our love of each other and GOD by teshuva (returning to GOD) according to his commandments actively on the day of Rosh Hashanah and the commitments we make in our hearts to manifest more of our love for GOD through his commandments in the coming Year. As GOD searches the Hearts and knows our thoughts !.

As we have said Adam was created on Rosh Hashanah. When Adam was created with Chava (Eve) they were created  united together in one body facing back to back on that day there were cut apart and reassembled each as a individual entity standing face to face. This reassembly and building for God willing “face to face” revelation is accomplished by our Rosh Hashanah prayers.

Blessings of growth awareness and peace to you, the world and all Yisrael in the coming year

Rosh Hashashanah SECRETS

On Rosh Hashanah is a awakening and tikun from above of Leah on the first day of Rosh Hashanah and awakening and tikun from below of Rachel on the 2nd day of Rosh Hashanah. Adam was created on Rosh Hashanah. When Adam was created with Chava (Eve) they were created united together in one body facing back to back on that day there were cut apart and reassembled each as a individual entity standing face to face. This reassembly and building for God willing “face to face” revelation is accomplished by our Rosh Hashanah prayers.The cutting apart of Adam and Chava is called the “Nesira”.
On the first day of Rosh Hashanah tikun  from above of Leah by
“Nesira” is completely accomplished. But the complete tikun and “Nesira” of Rachel begins on the 2nd day of Rosh Hashanah but  is not complete till Yom Kippor.The first day of Rosh Hashanah the “Nesira” of Z”a is from His head till his Teferet, where there stands Parzuf Leah. This is according to strict “din”. On the 2nd day of Rosh Hashanah only part of Netzauch of Z”a has “Nesira”, this is Chuchmah of Nakavah and is called a lenient Judgement.

  The main thing of the judgment of Rosh Hashanah is to nullify the power of the judgment from the first 3 sefirot of the left of Binna (the strict letter of the law). As by this there is none who can stand. 2 corrections made by blowing of the Shofar include, first there is made the unification of the right and the left of Bina. The Tekia brings forth energy of the right. Shavarim brings the left. This causes the going forth of rachamim the central pilar from Bina. The 2nd tikun is the rachamim of bina being drawn into Z’a by the sound of the truah. This nullifies judgments against the Ruach. Bringing out manifesting this nullification is helped by arrousing strong teshuva against one inequities (lack of kavanah in Divine service), and sin. If one on Rosh Hashanah does not begin to arrouse strong teshuva Hashem then begins to seal writings concerning him. Then the will that Hashem wanted to reveal for that man is withheld and hidden away from him. Then it will even require a greater effort to arrouse. On Rosh HaShanah judgments of duchrah (masculine) cause the restriction of inspiration from above because of one’s sins and inequity. They try to prevent one from arousing his greatest possible Teshuva . But the blowing of the Shofar mitigates the judgment that comes to the right pillar of Chesed of Nakavah. The source of the giving of the Nefesh from being blocked by judments. The judgments from above are nullified as the Shofar causes Hashem to look at these judgments. The fulfillment of the commandments by all Yisrael in Teshuva as the Torah is a “fiery law” nullifies these judgements from above. The Tekia sound arrouses shattering of klipot nourishing of the right pillar, by this is strengthened Emuna. The Shavarim shatter klipot attacking the left pillar, this protects from bad dreams which are corrupt judgment. The Trua shatter klipot nourishing from the middle pillar. This causes new inspiration and perception to flash forth. The shofar sounds then allows for the trancendance of Rachamim (Mercy). On Rosh HaShanah it is like there is eminated the 4th day of creation when אלהי”ם formed 2 great lights. It is the time of completion of the first 3 sefirot of Binna. It was on the 4th day that physical creation was brought forth. It is from the first 3 sefirot of Binna that primary will is brought into revelation in the renewal of the mochin (brain) of Bina for the coming. Year.

But if the tikun of Rosh HaShanah is the mochin (brain) of Binna why is Rosh HaShanah called “Yom Zichoron” Since the Zohar explains that zachor is Chuchmah ?

Rabbi Nachman explains that renewal is the root of memory. By our renewal of our relationship to Hashem in teshuvah there is revelation of the root of memory called Chuchmah .

On Rosh HaShanah the structure of Nakavah is renewed for the whole year. On Rosh Hashanah the Divine Guiding Powers for Nakavah’s behavior are set for the structure of nukva during the ten days of repentance and for entire year. One’s vessel to receive and act upon the will of Hashem is shaped at this time. This is determined by looking at what a man has done all year and his teshuvah on Rosh HaShanah this will shape his 10 days of teshuvah . . The Nakvah must be raised by the acts of Holiness in this world, because the Nakvah is the root of this physical world.

On this day it is possible to mitigate great judgments with miraculous power as Sarah, Rachel and Chanah were all barren (physically incapable of having children) they all conceived on Rosh HaShanah. On Rosh HaShanah Yosef was freed from prison and the forced labor of the slavery of Egypt ceased. In Gemore Rosh HaShanah, Rosh HaShanah is described as “a night of watching”. So let us give Hashem some thing really good to look at. Do the best that you can, and Hashem will do the rest. May it be the will of Hashem that this will be a year of personal and national redemption.

With him who is not here with us this day” -This means you

.

YOU WANT PROTECTION-GOD CONTROLS ALL EVEN EVIL

And YHV”H said to Moses, ‘Go in to Pharaoh, for I have hardened his heart…’” (Exudus 10:1).

Sometimes God takes away our free will.

Rabbi Yehuda opened the discussion, saying: “Happy is the people that know the joyful note; they shall walk, YHV”H, in the light of Your countenance” (Tehilim 89:16). How much should people walk in the ways of the Holy One, blessed be He, and observe the commandments of the Torah in order to merit the World to Come, and that they may be delivered from all Accusers above and below. For as there are Accusers in the world below, so there are Adversaries above whose functions are to ACCUSE people.

These Accusers are angels of judgment. They bring judgment so to direct us back to the right path and a means of refining us from evil we have done.

Those who observe the commandments of the Torah and walk the right path in fear of their Master, good Advocates are situated above them, as is written: “If there be an angel over him, an interpreter, one among a thousand…then He is gracious to him, and says, ‘Deliver him from going down to the pit: I have found a ransom’” (Job 33:23). Therefore, fortunate is he who observes the commandments of the Torah.

THIS IS REFERRING TO IN THE OTHER WORLD

Rabbi Chiya said to him: If so, why is it necessary to have an angel to intercede for the person, seeing it is written: “For YHV”H will be your confidence and will keep your foot from being caught” (Proverbs 3:26). “YHV”H will guard you from all evil” (Psalms 121:7). For the Holy One, blessed be He, sees everything that a man does in the world, both good and evil. And so He says, “‘Can any hide himself in secret places that I shall not see him?’ Says YHV”H” (Jeremiah 23:24).

So many times are we saved from calamity by these angels, and don’t know. From God nothing is hidden. From us a lot is concealed, so to preserve free will.

Rabbi Yehuda said: Certainly it is so. But it is written: “And touch his bone and his flesh” (Job 2:5), and “although you did move me against him to destroy him without cause” (Ibid. 3). This shows that permission was granted to the Other Side to accuse in worldly matters, and they should be given into his hands. All these things are to stay concealed before the Holy One, blessed be He, and you have no right to investigate them, because they are the statutes of the Holy One, blessed be He. Humans are not permitted to be particular about them except for those truly Righteous who know the secrets of the Torah and go in the way of wisdom to know these hidden things in the Torah.

Why “bad things” happen is not always easy to understand.

Now there was a day…and the Adversary came also among them”

Rabbi Elazar begins by talking about Rosh Hashanah, Judgment Day.

This is the day the Bible refers to by “In the seventh month, in the first day of the month, shall you have a sabbath, a day of remembrance of blowing of horns, a holy gathering.”

He says there are messengers who are appointed by God to watch over the actions of people, and at Judgment Day these messengers accuse those whose actions were improper. When people sin, they weaken ELOHE”M (manifestation of God in nature), but when they perform good actions they give might and power to Him. Rabbi Elazar speaks about “The Adversary also came among them,” and recounts the conversation between God and Satan wherein God distracts Satan from his accusation of Yisrael, by asking him if he has considered His servant Job. Satan always requests justice from God. We read that Job was judged as he had judged Yisrael, since he had been one of Pharaoh’s advisors. The Satan was given permission to afflict Job’s bones and flesh, but not to kill him. We are told that God does not want to destroy the whole world on the word of the Accuser, since the Accuser’s desire is always to destroy. The discussion turns to “The end of all flesh” which is the Satan, and “the end of days” that is in Holiness. On Rosh Hashanah those who come before God with repentance deserve to be written on the side of Life; those who come with evil actions are written on the Other Side, which is Death. We are told then of the balance, where the world is half Life and half Death, and the actions of one Righteous man or one wicked person can tip the balance so that all the world is written to Life or Death. A person should not be set apart by himself because he can be noticed and accused from above. Job, who was set apart, and who was tested severely, did not even then join the Other Side. He should, however, have given a part of his sacrifice to the Other Side because then the Other Side would have removed himself from the Temple. The conclusion of this section is that God judged Job, giving him first good and then bad and then good again; thus it is proper for a person to know good and bad, and to return himself to good.

Rabbi Elazar opened the discussion, saying: “Now there was a day when the sons of Elohim came to present themselves before God, and the Adversary came also among them” (Job 1:6). “Now there was a day,” refers to Rosh Hashanah, the day that the Holy One, blessed be He, rises to judge the world. Similarly, “And it happened one day, that he came there” (II Kings 4:11). That day was the holy day of Rosh Hashanah.

And the sons of Elohim came.” These are the appointed ministers whose mission in the world is to observe the actions of people. “To present themselves before God,” as is written: “And all the hosts of heaven standing by Him on His right hand and on His left” (I Kings 22:19). But in the passage: “To present themselves before God,” “The Adversary also came among them.” The word “also” adds to THE CHILDREN OF ELOHIM, because they all came to accuse, and THE ADVERSARY also joined them because he was the greatest slanderer of them all. As soon as the Holy One, blessed be He, saw that they all came to accuse, immediately, “And YHV”H said to the Adversary, ‘From where do you come?’” (Job 1:7) Did not the Holy One, blessed be He, know where he came from: Rather only to allow the matter to the wishes of the Satan, MEANING THAT WITH THESE WORDS HE GAVE HIM AN OPENING TO ACCUSE AS HE WISHES.

YHV”H said to the Adversary, ‘Have you considered my servant Job, that there is none like him on earth…’” (Ibid. 8).

The Satan works for God being the Evil inclination in man, THE ADVERSARY, Accuser and prosecute of the supernal court. Only with permission from God can he do anything. As we see here with Job “YHV”H said to the Adversary, ‘Have you considered my servant Job, that there is none like him on earth…’” (Ibid. 8).

 Amalack wants you to think you are the “tail” and not the “head” , But Yisrael is the head as ישראל is  ראש לי  (my head) ,the same letters. So we have customs of eating from lamb and fish heads on Rosh Hashannah.



Mount Zion- HIGH ENERGY

 

UPDATED June 16 2016

The mitzvah to appoint a King is not necessarily agreed upon. There is an argument in the Talmud Sanhedrin 20b regarding the verses of the Torah that discuss the Jewish king. The Torah plainly says (Devarim 17:14): “When you come to the land that Hashem your God is giving you, you will inherit it and settle in it and you will say: I shell appoint a king over myself … Then indeed you should appoint a king over yourself …” The language of the Torah seems obscure. Is it trying to tell us that the monarchy is not the ideal system of government, but Hashem allows it if the people will demand it? Or is it trying to say that indeed there is a mitzvah to appoint a Jewish king at some point in our history? In fact both explanations are found in the Talmud. The Talmud leaves this dispute undecided. The Rambam  holds that appointing the king is a mitzvah. Rabbi Abarabanel (Devarim 17:14) holds that it’s not. The  Ramban (Devarim 17:14) explains that the Torah obscure language here without clearly stating if it commendable to appoint a king or that simply this is what would happen in the future.

400 years after we entered the land of Israel the Jewish people asked Shmuel, the greatest prophet of the time, that a king should be appointed. Shmuel was very upset at their request and kept warning them that the kingship they are asking will one day turn against them.

The lineage of King David is shrouded in mysteries, Here is a little revealed :David’s  Great Grandmother was a convert from Moab, Moab is the nation known for exceptional cruelty and moral degradation carried all the way from Lot and his daughters. The Vilna goan says that this kind of cruelty is a quality needed for a Jewish King.  The Torah forbids a Moabite convert to intermix with our nation, but this prohibition was limited to men, though its not written as such in the Torah explicitly. For generations there were no Moabite converts, the details of this law were forgotten and when Ruth came with Naomi, many thought that she was forbidden to marry a regular Jew.. Boaz however, knew the truth and issued his halachic ruling: Saying that Ruth is permissible to the Jewish Congregation. There was a closer relative than Boaz who could choose to marry Ruth but that relative refused, as he did not accept the ruling Boaz had made. He though a Jew could not marry a Moabite convert, even a female one. She became pregnant on the wedding night, but Boaz died right after. Some thought that his death was Divine retribution for marrying a Moabite convert, but in truth it was exactly the opposite – Hashem let Boaz live till this time only in order that the next generation of David’s ancestors will be born.

Boaz’s grandson Yishai was one of the leaders of the generation. At the end of his life he started doubting the halachic decision of his grandfather. What if Boaz was wrong? Then the entire family would be considered “Psulei Kahal”  (those unfit to marry regular Jewish people) There is one way to purify such families ( Kidushin 69a). The man can take a servant woman and her children are halachically like herself. If they are freed, they can marry anyone. But what if Boaz was right? Then Yishai is regular Jew and can’t have relations with a servant woman. So Yishai came up with an ingenious solution..

He separated from his wife, and freed his servant woman on condition that he is a kosher Jew. This way, if Yishai is kosher, his relations with the servant woman are permitted since she was freed, and has become Jewish. But if Yishai is not kosher, then he is having relations with a servant woman, whose children will not bear a stigma of “Psulei Kahal”. This way Yishai could purify his seed and have kosher descendants no matter what.

When Yishai’s wife found out about this, she did not accept such a decision. She was confident that Boaz, the leader of his generation, could not be mistaken. She Knew her husband was a kosher Jew. She therefore pretended to be the servant woman, and went to her husband in the dark.. When his wife was noticeably pregnant, Yishai, of course, assumed that this is an illegitimate child. Later, when Shmuel came to anoint one of Yishai’s children, it did not even occur to Yishai to bring Dovid. It was only when Shmuel received a message from Hashem that neither of the men standing before him is the chosen one, was Dovid called in. And here the TRUTH came out at last. The man that was most despised is the true anointed of Hashem. It’s the broken heart that Hashem desires (Tehilim 51:19).

David was the fourteenth generation after Avraham, so 14 is the “Gematria” of his name, David. His kingdom is compared to the moon. The moon shines its’ brightest on the fifteenth day of the lunar month, but by the end of the day its’ light begins to wane. So too Shlomo, David’s son, reached the highest point of the dynasty, but at the end of his life things started to deteriorate (see Melachim 1:11:4). In another fifteen generations the Temple was destroyed and our nation went into exile. Every month, when we sanctify the new moon we say that our nation will be renewed just like the new moon! And as we wait for Moshiach to speedily arrive, we continue: “David, the King of Israel lives forever!”

In Sha’ar HaGilgulim, is explained how the God uses “trickery and scheming.” In order to bring about what he desires !. Thus the works of the God in his providence most of the time is misunderstood by most of the people. As “His thoughts are not our thoughts”. We see this by God arranging for Avraham to be born to Terach, a leading practitioner of idol worshipper. Who would of thought that Avraham would be the first monotheist  ?

It’s God who made King David’s coming to his Kingship and his  life to be so difficult to under, and difficult for King David..David was the last one the suspected to become king from his family. No one thought Yosef would be the ruler of Egypt. We don’t know how many times things as these happen throughout history, probably all the time on a personal basis. We just don’t see it, and what we do notice most of the time all we can say is As “His thoughts are not our thoughts” along the long twisting roads and paths to Moshiach and the Final Redemption


court-yard

Jews have been praying at this site King David’s tomb on Mount Zion since the Middle Ages (12th century). david ancient-well-cover-2100-years-old Ancient well cover on Mount Zion 2100 + years old davidtomb2s marker phjerusalemmountzion1 phjerusalemmountzion2 phjerusalemmountzion6 tom BEHIND THIS ANCIENT STONE MARKING THE GRAVE OF KING DAVID ARE SEALED STAIRS THAT GO DOWN TO THE BURIAL CAVES OF THE BIBLICAL KINGS OF THE HOUSE OF DAVID ! The Midrash, counting Abraham as the first Jewish King counts 14 kings between him and King Solomon, and another 14 kings from King Solomon to the destruction of the First Temple. King Solomon is the 15th of 30 kings. These 30 kings correspond to the 30 days of a lunar month, and thus the institution of Jewish monarchy is seen as starting as a “ moon” with Abraham, waxing until its greatest point in the person of King Solomon, and then waning as Jewish civilization became more decadent after him, until the destruction. Now more on king David and Mount Zion. Mount Zion is a hill just outside the walls of the Old City of Jerusalem. The term “Zion” became a synonym referring to the entire city of Jerusalem and the Land of Israel. There is reason to believe that in Biblical times the name Mount Zion referred to the area of what today is called the Temple Mount. However, as early as the first century the hill today called Mount Zion had acquired the name for unknown reasons. On Mount Zion is King David’s Tomb and that of the other kings of Isreal. An unexpected opportunity to investigate this building occured in 1948, during Israel’s War of Independence. A mortar shell hit the site, and Israeli archaeologist Jacob Pinkerfeld was sent to repair the damage. In the course of repairs, he removed the marble floor slabs and dug two pits revealing three earlier floors, shown in the lower left drawing. Five inches below the present floor was a 12th-century Crusader floor; 1.5 feet below that, Pinkerfeld discovered a mosaic floor with geometric designs dating to the Byzantine period (fifth century); 4 inches below the mosaic, he uncovered the remains of a Roman floor (end of the first century), consisting of plaster fragments and stones from a possible pavement. A foundation ledge projecting into the hall at this final level indicated that this earlier Roman floor was the original building’s floor. Pinkerfeld observed that the niche in the northern wall, behind the cenotaph, was Part of the original construction Standing 6 feet above the earliest floor Level, the niche resembles other niches in ancient synagogues. He noted that the niche was oriented towards the Temple Mount and concluded that the building was originally a synagogue and the niche was the aron (ark for Torah scrolls).Pinkerfeld concluded that the original building was a Roman-period synagogue or early Byzantine. . The thousand-year-old building that houses the Tomb of King David on Mount Zion in Jerusalem is almost always thronging; some have come to pray and pay homage to Israel’s famous king and ancestor of the Messiah, while others pour over sacred texts all day long in the anteroom next to the tomb. Jewish tradition has identified the tomb of King David on “Mount Zion”, a few hundred meters from the Zion Gate for more than one thousand years. The earliest mention of the Tomb of David as identified today appears in the writings of the Moslem geographer al-Makadasi, in the 10th century. However, al-Makadasi based this identification on the tradition of “the People of the Book”, that is, Jews and Christians. The first Jewish source to commit this tradition to writing is the travel diary of the “Jewish Marco Polo”, Binyamin of Tudela [1160 – 1173]. He writes Two Jewish workers employed to reconstruct a damaged monument on Mount Zion accidentally happened upon a secret passage andfound themselves in a palace made of marble columns.Within the palace was a table upon which rested a golden scepter and golden crown, with riches all around. The workers decided this was King David’s Tomb. Suddenly, they were struck down by a fierce wind and heard voices that told them to leave immediately. Three days later, the two workmen were sick in bed and could not be persuaded to return to the site. The tomb itself is a burial cave, which is not accessible. What is accessible is a cenotaph (stone marker) over the entrance to the cave. The cenotaph is located within a complex of buildings which date to the Crusader Period [12th century], though some of the buildings were added during the Ottoman Period [16th century and later], and may have served as a caravanserai (inn for traders on the caravan routes). The building housing David’s tomb incorporates much more ancient elements. The southern wall includes stones which are quite large and obviously older than the rest of the building. Josephus reports that Herod the Great (37-4 B.C.) secretly tried to rob the treasure hidden in David’s tomb. When two of Herod’s clandestine diggers met a mysterious death, fear overcame Herod and he ordered a tomb-memorial erected at the site. Jews have streamed here for centuries to recite the Psalms written by David, whose life teaches many lessons about human nature. The tomb is covered with a velvet cloth embroidered with the words David Melech Israel Hai Vekayam, the first song many Jewish children learn, which evokes the sense that David’s spirit is still with us. Prayers at King David’s tomb also turn to Jerusalem, which David made the united capital of the tribes of Israel. The anniversary of David’s death coincides with the eve of Shavuot, when it is customary to pray and study all night at the tomb. Behind the marker of King David’s tomb, the cenotaph there used to be stairs going down to the actual burial cave. Workers were sent down to look by Rabbi Goldstein, they came up terrified saying they saw down there amazing ancient things. This area was sealed with cement by Rabbi Goldstein. Mount Zion is a hill just outside the walls of the Old City of Jerusalem. The term “Zion” became a synonym referring to the entire city of Jerusalem and the Land of Israel. There is reason to believe that in Biblical times the name Mount Zion referred to the area of what today is called the Temple Mount. However, as early as the first century the hill today called Mount Zion had acquired the name for unknown reasons. On Mount Zion is King David’s Tomb and that of the other kings of Isreal. An unexpected opportunity to investigate this building occured in 1948, during Israel’s War of Independence. A mortar shell hit the site, and Israeli archaeologist Jacob Pinkerfeld was sent to repair the damage. In the course of repairs, he removed the marble floor slabs and dug two pits revealing three earlier floors, shown in the lower left drawing. Five inches below the present floor was a 12th-century Crusader floor; 1.5 feet below that, Pinkerfeld discovered a mosaic floor with geometric designs dating to the Byzantine period (fifth century); 4 inches below the mosaic, he uncovered the remains of a Roman floor (end of the first century), consisting of plaster fragments and stones from a possible pavement. A foundation ledge projecting into the hall at this final level indicated that this earlier Roman floor was the original building’s floor. Pinkerfeld observed that the niche in the northern wall, behind the cenotaph, was Part of the original construction Standing 6 feet above the earliest floor Level, the niche resembles other niches in ancient synagogues. He noted that the niche was oriented towards the Temple Mount and concluded that the building was originally a synagogue and the niche was the aron (ark for Torah scrolls).Pinkerfeld concluded that the original building was a Roman-period synagogue or early Byzantine. . The thousand-year-old building that houses the Tomb of King David on Mount Zion in Jerusalem is almost always thronging; some have come to pray and pay homage to Israel’s famous king and ancestor of the Messiah, while others pour over sacred texts all day long in the anteroom next to the tomb. Jewish tradition has identified the tomb of King David on “Mount Zion”, a few hundred meters from the Zion Gate for more than one thousand years. The earliest mention of the Tomb of David as identified today appears in the writings of the Moslem geographer al-Makadasi, in the 10th century. However, al-Makadasi based this identification on the tradition of “the People of the Book”, that is, Jews and Christians. The first Jewish source to commit this tradition to writing is the travel diary of the “Jewish Marco Polo”, Binyamin of Tudela [1160 – 1173]. He writes Two Jewish workers employed to reconstruct a damaged monument on Mount Zion accidentally happened upon a secret passage andfound themselves in a palace made of marble columns.Within the palace was a table upon which rested a golden scepter and golden crown, with riches all around. The workers decided this was King David’s Tomb. Suddenly, they were struck down by a fierce wind and heard voices that told them to leave immediately. Three days later, the two workmen were sick in bed and could not be persuaded to return to the site.

The tomb itself is a burial cave, which is not accessible. What is accessible is a cenotaph (stone marker) over the entrance to the cave. The cenotaph is located within a complex of buildings which date to the Crusader Period [12th century], though some of the buildings were added during the Ottoman Period [16th century and later], and may have served as a caravanserai (inn for traders on the caravan routes). The building housing David’s tomb incorporates much more ancient elements. The southern wall includes stones which are quite large and obviously older than the rest of the building. Josephus reports that Herod the Great (37-4 B.C.) secretly tried to rob the treasure hidden in David’s tomb. When two of Herod’s clandestine diggers met a mysterious death, fear overcame Herod and he ordered a tomb-memorial erected at the site. Jews have streamed here for centuries to recite the Psalms written by David, whose life teaches many lessons about human nature. The tomb is covered with a velvet cloth embroidered with the words David Melech Israel Hai Vekayam, the first song many Jewish children learn, which evokes the sense that David’s spirit is still with us. Prayers at King David’s tomb also turn to Jerusalem, which David made the united capital of the tribes of Israel. The anniversary of David’s death coincides with the eve of Shavuot, when it is customary to pray and study all night at the tomb.

Behind the marker of King David’s tomb, the cenotaph there used to be stairs going down to the actual burial cave. Workers were sent down to look by Rabbi Goldstein, they came up terrified saying they saw down there amazing ancient things. This area was sealed with cement by Rabbi Goldstein.

The Sfas Emet writes that the Mishnah in Avot (3:2) states that if not for the fear of the king, every man would swallow his friends up alive. Nonetheless, if people feared HaShem there would be no need for a king. The concept of a king, is because through fearing the king one will come to fear HaShem. Thus, we see that there really is no need for a king over the people, as every man should be a king over himself. This idea is akin to what the commentators write regarding the Mishkan (tabernacle). Prior to the sin of the Golden Calf, there was no need for a Mishkan, as everyone was able to contain the Divine Presence within himself. Once the Jewish People sinned, however, they required a Mishkan as a resting place for the Divine Presence. 

King David had made music instruments that were played in the Temple his son King Salomon built. We see in  Divrei HaYamim 1(Chronicles) 28:11-13 Then David gave his son Solomon the plans for the portico of the temple, its buildings, its storerooms, its upper parts, its inner rooms and the place of atonement. He gave him the plans of all that the Spirit had put in his mind for the courts of the temple of HaShem and all the surrounding rooms, for the treasuries of the temple of God and for the treasuries for the dedicated things. He gave him instructions for the divisions of the priests and Levites, and for all the work of serving in the temple of HaShem, as well as for all the articles to be used in its service.



Here is a Chronology of all Prophesy based on secret teachings
May 14, 2017, 1:04 pm
Filed under: Gr"a, Kol haTor, PROPHESY, Vilna Goan, world to come, Yom Atmout, Yom Yerushalym | Tags: , ,

THE VILNA GAON WROTE BY “RUACH HAKODESH” (HOLY SPIRIT) THAT THE 20TH DAY OF THE “OMER” AND THE 42nd DAY OF THE “OMER” ARE DAYS AUSPICIOUS TO BRING THE REDEMPTION.

THE 20TH DAY OF THE “OMER” IS TODAY “YOM ATZMOUT” (ISRAEL INDEPENDENCE DAY)

AND THE 42nd DAY OF THE “OMER” IS  THE DAY ISRAEL RECONQUERED JERUSALEM !

This was written many years before the establishment of the State of Israel and before The  1967 Six-Day War  which brought Jewish sovereignty back to all of Jerusalem, including the Temple Mount.  The Vilna Gaon’s disciples were instructed by their rabbi to perform the actions that were important in laying the corner-stone for Redemption precisely on the 20th day of the omer, since on that day the “outer shells” have no dominion.   Therefore the Vilna Gaon’s disciples established Beit Midrash Eliyahu, named after their rabbi, on the 20th day of the omer, 1812.   This was an act of supreme importance to them, in view of which we shall cite several primary sources.

“Kol ha-Tor” is a book written by  R. Hillel of Shklov, a disciple to of the Vilna Gaon he lived in Jerusalem for some thirty years. He writes in “Kol ha-Tor”

When we established our residence in the holy city of Jerusalem in 1812, enlightenment came to us one day in the same year that the cornerstone was laid for BeitMidrash Eliyahu, named after our rabbi, the Vilna Gaon; for at that moment the first aperture opened in the iron partition, allowing access to the merit of our ancestors’ covenant (combining the sephirot of Foundation and Glory [Mercy] through Kingdom) which had been blocked since the destruction of the Temple.  That day was the 20th of the omer, which as mystics know, is the day of Foundation in Glory and Mercy. (chapter 5, p. 114):

The book מדרש שלמה “Midrash Slomo” was written by Rabbi Shlomo Rivlin who published a series of lectures “based on” Torah  his grandfather learned according to traditions of the Vilna Gaon. Rabbi Shlomo Rivlin’s Grandfather was also named Rabbi Shlomo Rivlin he lived  about 150 years ago, about 100 years after the Gaon passed away He gave torah  based on the Gaon of Vilna’s teachings. Both were students of the Gaon’s school. The date of publication for מדרש שלמה is 1953 (WELL BEFORE THE LIBERATION OF JERUSALEM)

   In Midrash Shlomo  an anthology of Torah written by R. Solomon Zalman Rivlin its written:

Thus the days during which we count the omer are the best suited for rising to higher levels of sanctity, but on the other hand these days are more susceptible to the “Klippot” (shells of the other side which block the  Holy flow) It is a well-known principle that whatever is more Sacred in time or place, in all manner of sanctity, is more likely to be harmed by the “sitra ahra” (the other side ), which derives its vitality solely from holiness.  For this reason one must take extra precaution during the omer not to come into contact with bad company and to avoid danger, save for two specific days during the omer on which the “shells” have no dominion, and these days are the 20th of the omer and the 42ndday of the omer, as those who are expert in mysticism know.  (These two days lie along the line of Mercy – the 20th of the omer, being Beauty and Foundation, and the 42nd of the omer, being Kingship and Foundation; the 42nd of the omer deserves greater attention, for this is Jerusalem Reunification Day and is remarkable in other ways, too, but this is not the place to go into further detail). (Torah 6, p. 53)

The 20th of the omer  became Yom Atzmout (Israel independence day) the 42nd day of the Omer comes out on the 27th of Iyar, while the official date for the Liberation of Jerusalem (Yom Yerushalym) is the 28th, so there is an “off by one” issue.

According to Mosad ha- Yesod (a book ascribed to the Rivlin family, Jerusalem 1999, p. 184), it turns out that the cornerstone of Nahalat Shiv`ah, the first neighborhood established in Jerusalem beyond the walls of the Old City, was laid on the 20th day of the omer, in the year 1869 (whose acronym means “the undertaking will succeed.

Rabbi Samuel Rivlin, grandson of the author of Midrash Shlomo, elucidated the significance of the 20th day of the omer in the light of Kol ha-Tor, chapter 3.  There the Vilna Gaon reveals 156 steps to Redemption, saying of the 17th step:  “The House of Jacob shall be fire and the House of Joseph flame” (Obad. 1:18).  As we know, Jacob succeeded in overcoming Esau and his emissary only when Joseph was with him, protecting his mother.   Jacob’s place is in the sephirah of Beauty, which includes Abraham’s Kindness and Isaac’s Severity; Joseph’s place is in the sephirah of Foundation, which includes Victory, Splendor and Kingship.  It has the advantage of having no light of its own and deriving its strength by drawing on all six.  It turns out that on the 20th day of the omer inclusiveness acts on all the sephirot, bringing them together to the highest level.

Hesped bi-Yerushalayim,” June 1904, and Samuel Yaniv, Divrei Hakhamim u-Tzefunoteihem, Part II,

Here follows “Kol haTor” ch 5a, page 113-114

מתחילת בואנו תלמידי רבנו הגר”א לאר”י בשנת תקס”ט “אפרים בכורי” לפ”ק, התחילה האתחלתא המעשית הראשונה של “אילת השחר” שבחז”ל, והאתחלתא של עת לחננה בתפקידו של משיח הראשון, משיחא דאתחלתא, משיח בן יוסף בטוריא דעזרא ונחמיה כמו בימי כרש בימי בית שני שע”ז התכוון רבנו הגר”א הרבה בחבוריו הקדושים בתורת הקבלה וביעודו של רבנו שהוא נהורא דמב”י בדרגה דטוב. וכאשר קבענו מושבנו בעיה”ק ירושלם ת”ו בשנת תקע”ב “מעונתו” בציון לפ”ק, תחילת פקידה ג’ דאתחלתא של “עת הזמיר” בסוד “קול התור”. ובאחד הימים באותה שנה, תקע”ב, שבו הניחו את היסוד להקמת “בית מדרש אליהו” על שם רבנו הגר”א. ויחד עם זה הבנת פעולה חשובה לבנין ירושלם נראה לנו תלמידי רבנו הגר”א בגוונין נהירין כי באותה שעה נפתח החלון הראשון של מחיצת הברזל לחבור הזכות של ברית אבות (החבור שהוא יסוד דתפארת דרך מלכות) שהיה נפסק מחורבן בית המקדש. ואותו היום היה יום ה”עשרים בעמר” שהוא יסוד דתפארת כידוע ליודעי חן.

 

Here is a translation of the “Kol haTor” text above :

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 בעומר” (the 20th day of the Omer) which is Yesod of Tiferet as is known to those that know Kabbalah.

The footnote reads:

ראה ספר מדרש שלמה עמ’ 53, שהוסיף: “יום העשרים בעומר” = תקצ”ט, שהוא המספר הגדול של טצ”ץ ביסוד.

Midrash Shlomo can be found in a book called Doresh Tzion, which is one of a three volume set called Torat haGeulah, which is this sefer of drashot, and two sefarim on the history of the Yishuv Yashan (one about Yerushalayim in particular, and one about the whole old Yishuv).

The drasha in this edition can be found on page 70, and it is entitled:

ספירת העומר ויום מתן תורה וקדושת ירושלים

 

The last paragraph reads:

ימי הספירה איפא, הם הימים המסוגלים ביותר להתעלות בקדושה אך לעומת זאת הם גם רגישים יותר להתדבקות הקליפות כי כלל ידוע הוא, שכל המקודש ביותר הן במקום, הן בזמן, בכל נושאי הקדושה – עלול להפגע יותר ע”י הסטרא אחרא, שיונקת את חיותה רק מהקדושה.  וזהו הטעם שבימי הספירה צריכים להזהר יותר ממגע עם חברותא רעה ומדברי סכנה, זולת שני ימים מסוימים בימי הספירה שאין הקליפה יכולה לשלוט בהם, והם יום “העשרים בעמר” ויום “הארבעים ושנים בעומר” כידוע ליודעי חן (שני הימים האלה נתונים בשילובים של קו הרחמים, כ’ בעומר יסוד דתפארת מ”ב בעומר מלכות דיסוד) ועובדה היסטורית מופלאה היא.  שתלמידי הגר”א, ביום “העשרים בעומר”, בזמן תחלת פעולתם הכבירה ביסוד הישוב בירושלים בשנת תקע”ב, אותה שנה שבה הניחו את היסוד של “בית מדרש אליהו” על שם רבנו הגר”א בירושלים ראו ברוח קדשם, שנפתח החלון הראשון במחיצת הברזל להחזרת החבור של זכות אבות, שהי’ נפסק מאז זמן חורבן בית המקדש.

תלמידי הגר”א ותלמידי תלמידיהם הבאים אחריהם נצלו את שני הימים האלה של הנחת יסוד למפעלי קדושה שונים בירושלים.

The editor notes at the bottom that יום העשרים בעומר is equal to 999 in gematria.

 

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

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

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

  • 17 years SINCE BIRTH OFMODERN STATE OFISRAEL – Yom HaAtzmaut 5725 (1965)- Yom HaAtzmaut 5726 – (1966) On the 16th of Iyar 5725, Eli Cohen is hanged in Syria, just 11 days in to this period. He sacrificed his life to save Am Yisrael from danger.
  • 37 years SINCE BIRTH OFMODERN STATE OFISRAEL- Yom HaAtzmaut 5745 (1984)- Yom HaAtzmaut 5746(1985) On the 8th of Kislev 5746, Jonathan Pollard is refused entry to the Israeli Embassy and arrested in America. He was rejected by his brothers.
  • 42 years SINCE BIRTH OFMODERN STATE OFISRAEL- Yom HaAtzmaut 5750 (1989) – Yom HaAtzmaut 5751 – (1989) On the 17th of Cheshvan 5751, Rav Meir Kahane is assassinated in Brooklyn by a terrorist on the payroll of Osama Bin Laden. He worked tirelessly to inspire his brethren to follow Torah and return to Eretz Yisrael.
  • Some of this post is based on whats at this web page ,MORE ON THIS SUBJECT HERE http://www1.biu.ac.il/indexE.php?id=14334&pt=1&pid=14332&level=0&cPath=43,14206,14211,14332,14334

 


The sister of the Vilna Gaon and another woman took on the arduous task of collecting money and distributing it to the needy families of their city. Subsequently, they made a pact between them that the one who passed away first would visit the other in a dream and describe the portion that was awaiting her in the World to Come. Shortly after the second woman’s passing, she appeared to the Gaon’s sister in a dream and told her, “I am not permitted to reveal details concerning the World to Come, but I can tell you the following: One day while we were out collecting funds, you caught a glimpse of a person who had given generously to our cause in the past walking on the other side of the street. Quickly, you called to her, waving your hand to get her attention. When you arrive here, you will receive great reward even for the additional effort of waving your hand.” We must never underestimate the importance of our every effort on behalf of others, and in turn, the great reward that awaits us in the World to Come for each and every one of them.

Predicting the precise arrival of the Messiah,  is permissible, contrary to popular misconception, but frowned upon nonetheless by the Torah community for some obvious and not-so-obvious reasons. Assuming, that is, a person actually has an authentic formula to make such a calculation, rather than simply have a hunch.

Such authentic formula are said to exist, but people who know how to use them with any accuracy are less likely to exist, if they exist at all. So no one is making any predictions about the exact date of the Messiah’s arrival, short of guessing based upon the direction of history at this time.

I found this work most interesting, The original author of most of this work seems to take many of the different Prophetic scenarios in the Bible and Zohar and combines them as one scenario. But I must say there is not, only one scenario or a time set in stone for redemption. Only a final guaranteed date for redemption.  All Depends on merit and Divine mercy. I have copied much of this work From another web site and added some needed comments and edits as I saw fit. Here is the original source :

http://emetachshav.blogspot.com

The gr”a wrote that the last 10 parsha in the Torah hint at what would happen in the last 1000 years of history. So the last book of the Torah “Davarim” predicts the history of the 6th millenia and every parsha hints at a century.

T

During most of human history, a heavenly hindrance existed that prevented Malchut (The Divine Presence) to reach maturity. The Zohar in Parshat VaEra tells us about a thousand minus one streams (Yeorin) that have to be passed. The GR”A teaches that Isaiah 60:22 (“the least shall become a thousand”) refers to this 999. The principle is often called תצט, the number 499, because, according to the teachings of the Arizal and the GR”A, the 999 streams split up into 499.5 on the left and 499.5 on the right. The left count is called the count of Din (restriction-judgment) (restriction-judgment), and the right count is called the count of Chesed (kindness-giving) (kindness-giving) (see Kol HaTor, chapter 2:60).

The background of the Din (restriction-judgment) (restriction-judgment) and Chesed (kindness-giving) counts and their convergence, is what would have been if  Yisrael would not have drawn Din (restriction-judgment) (restriction-judgment) onto itself in an early stage of its existence. In this scenario, the count to 999 would have been as follows:

The count on the right is obtained by viewing the 6,000 years of as 500 times 12. The number 12 denotes Chesed. The planet of Chesed (kindness-giving) (kindness-giving) is Tsedek (Jupiter), which revolves around the Sun every 12 years. Every 12 years, in what is called a year of Chesed, Chesed (kindness-giving) flows to the world. Point zero of the count of Chesed (kindness-giving) is year 5 of the years of Malchut. That is, at year 17 we count “one”, at year 29 we count “two”, until year 5993, which is 499. Half a count of Chesed (kindness-giving) is 6 years, so that 499.5 would be reached in the year 5999.

By the year 6000 of the Biblical Calendar, the Messiah will come and no later. (Sanhedrin 97a).

This is Known. The Biblical Calendar starts from the birth of the creature called ‘Adam’, not the creation of the world.

One year of Chesed (kindness-giving) is every 12 years.


The count on the left started when 14 years after entering the Land,  Yisrael started counting Sabbatical years. The Land was entered in the year 2489, and the first Sabbatical period therefore started in 2503. Counting every seven years, 2510 is “one”, 2517 is “two”, et cetera, one arrives at 499 in year 5996. Half a count of Din (restriction-judgment) is 3.5 years, so that 499.5 would be reached within months from when the 499.5 count of Chesed (kindness-giving) would be reached.

One year of of Din (restriction-judgment) is every 7 years


This would have been, but Am Yisrael sinned. The first collective Sin, to be repaired fully only in the course of history, was the selling of Yosef by his brothers. The Din (restriction-judgment) (restriction-judgment) and Chesed (kindness-giving) counts both changed in the wake of this Sin. The Din (restriction-judgment) count changed because of the Sin, the Chesed (kindness-giving) count changed in the merit of its repair.

The Sin of Yosef’s brothers shifted point zero of the count of Din (restriction-judgment) to the year 2237, the beginning of the seven years of drought that were to bring the brothers to Yosef. And so, 2244 is “one”, 2251 is “two”, and 499 is in 5730. In other words, the count of Din (restriction-judgment) became 38 (38 times 7 years) ahead of what it would have been instead of reaching the end of 6,000 years together at 499.5, the two counts cross each other at value 446.5, reached in both counts by the year 5363, with 5366 being the first year of Din (restriction-judgment) surpassing the Chesed (kindness-giving) count, 22*10 years of Din (restriction-judgment) after 3826 (see Zohar Chadash, Parshat VaYeshev, page 29), the onset of the destruction of the 2nd Temple because of baseless hatred among Yisrael.

Din (restriction-judgment) crossing Chesed (kindness-giving) before reaching 499.5 would have destroyed the world. However, the holy Arizal achieved the full repair for the Sin of the sale of Yosef through his studies of the secrets of Torah, and the destruction was prevented. The Chesed (kindness-giving) count was changed such so that the convergence at 499.5 was restored. In addition to every 12 years, also every 19 years became a year of Chesed, starting with year 5309. The combined Chesed (kindness-giving) count arrives at 499 in the year 5727. Value 499.5 is reached half a count of Chesed (kindness-giving) later in 5733, whereas the count of Din (restriction-judgment) reaches this value 3.5 years after 5730. The addition of the 19-year cycle to the count of Chesed (kindness-giving) is an instance of the principle B’Ita Achishena – in its time I will hasten it – (Yeshaya 60:22): When a premature end nears, I will hasten the count of the right.

EVERY 12 AND 19YEARS BECOME YEARS OF CHESED (kindness-giving)

The two counts meet at the Yom Kippur war, the turning point of history. As for preceding historical turning points, Israeli independence was declared in the year 5708, which was a year of Chesed (kindness-giving) due to the 19-year cycle, and Yerushalayim (Jerusalem)  was reunited and The Temple mount regained in the year 5727, likewise a year of Chesed.

Note that the above cycle lengths are known numbers: 19 is the length of the calendar cycle, which has 7 leap years and 12 normal years. The Chesed (kindness-giving) count added at the time of the Arizal takes place in the 8th year of the calendar cycle, the year in which the solar date of Pesach is later than in all other years.

In terms of Partzufim, the Chesed (kindness-giving) count is called the count of Malchut, because originally it covers all of Malchut, and the count of Din (restriction-judgment) is called the count of Zeir Anpin, because it started with the advent of Yisrael. The counts to 500 can be viewed as counts to 500/7, close to 72. Four other “72” counts exist, corresponding to four other Partzufim, as we shall see.

See the charts here
http://spreadsheets.google.com/pub?key=p_YrEhIuWkGb4mW5WYv5xWA

The first features the  counts of Zeir Anpin and Malchut, before the sin was taken into account. The second features the change at Mechirat Yosef and the resulting would-be crossing of Din (restriction-judgment) and Chesed (kindness-giving) at 446.5. The third table features the counts of Zeir Anpin and Malchut (The Divine Presence) taking account both Mechirat Yosef and the Repair.]

Partzuf Da’at (Knowledge)  has a hidden nature, and is usually not counted among the Partzufim. Likewise, its count has a hidden nature and the Zohar more or less hides it when mentioning year counts related to the process of redemption. However, in the translation of Zohar numbers to historical years, the count of Da’at (Knowledge)  is to be inserted.

Insertion of the count of Da’at (Knowledge)  makes the exile longer than would seem from the Simple meaning of the Zohar. In particular, the Zohar mentions in several places that the Galut (exile)  is 1200 years, 100 years for every tribe, and promises that the redemption will occur a relatively short time after these 1200 years. Obviously, the years of Galut (exile)  are much more than 1200. The Zohar is not mistaken. It is hiding its secrets. The numbers of the Zohar are closed to who does not know this.

ALSO LIKE IN THE PROPHETS THE ZOHAR DISCLOSES ALL POSSIBLE SENERIOS. AFTER 1200 YEARS OF EXILE THERE COULD HAVE BEEN A COMPLETE REDEMPTION, BUT MERIT WAS LACKING.

In the system of the Zohar, the 100*12 years of Galut (exile)  (exile) are the first 1200 years of the 1290 “days” mentioned in the book of Daniel, which started when the daily sacrifice ceased to be offered. This refers to the destruction of first Temple. The Zohar indicates that the the daily sacrifice was stopped before the actual destruction in year 3339 of  Malchut (The Divine Presence). The Galut (exile)  (exile)  years being 100*12 suggests that the Galut (exile)  years are synchronized with the 12-year cycle of  Malchut (The Divine Presence). The last year in this cycle before the destruction was year 3329. Counting 1200 years of Galut (exile)  from there leads to 4529.

Counting Chesed (kindness-giving) years from 4529 (4529 is “one”, 4541 is “two”, etc.), 66 is reached in 5309. The Zohar brings the number 66 in several places as the time of great events. Notice that year 5309, is approximately 1200 years after the true dark ages started with the disappearance of Sanhedrin.

The count starting at 4529, after the 1200 years of Galut (exile) , is the count of Da’at (Knowledge) . It is to be seen as counting towards the completion of Daniel’s 1290 “days”. Hence, 1266 “days” are reached when the count reaches 66, in year 5309. Staying in sync with the count of Malchut (The Divine Presence), 1290 “days” are reached in year 5480, the year in which the GR”A was born. Da’at (Knowledge)  reached 72 in 5347, the year in which Chaim Vital received official recognition in Yerushalayim (Jerusalem)  . The total length of Da’at (Knowledge)  is 135, reaching until the end of Daniel’s 1335 “days”, but what will happen at that point, and when it will be, is still beyond our scope.

Most of the history of Homo Sapiens was under the Hanhaga (rule) of Partzuf Keter, or Arich Anpin, associated to the 72-letter Name. After the end of 72*1000 years of this Hanhaga, until the beginning of the Hanhaga of Zeir Anpin in year 1329, were 1440 years. They were ruled by the Parzufim under Keter and above Zeir Anpin. In decreasing order of elevation, these are Chochma, Bina, and Da’at (Knowledge) . In between the length of Keter (72), and that of Da’at (Knowledge)  (135), Bina and Chochma have length 100. Chochma ruled over the first 5*100 of the 1440 intermediate years, Bina over the subsequent 4*100, and Da’at (Knowledge)  over the final 4*135 years.

From the rule of Chochma in year -111 until  6240  are 6129 years, by Hashgacha a number close to 6000. These are the years that saw the rise and the evolution of human culture. The word B’Reshit hints, via the letter Bet, at two beginnings, the first through Keter and beyond, and the second through Chochma. During the ages, until modern times, the beginning through Keter was not known. Only the beginning through Chochma was revealed. Correspondingly, the world was held to be young. Correspondingly, the final redemption could not come until our times.

The rule of Zeir Anpin reaches from 1329, when the Shechina came down at Mount Sinai, until 6129. These 4800 years are naturally divided in six periods of 800 years, with each period associated to one Sephira of Zeir Anpin: Chesed, Gevura, Tiferet, Netzach, Hod, Yesod.

This is at variance with the traditional attribution of 1000 years to every Sephira, but this is not a real problem. The 800-years attribution cannot be stated without revealing the non-physical nature of the years of  Malchut (The Divine Presence). Secrets are secrets (Raya Mehemana Tzav 28a). The wise will understand and the practical difference is not big. The Arizal started teaching in the very beginning of the period of Yesod. In the same vein, notice that the beginning of the Hanhaga of Da’at (Knowledge)  and the beginning of the period of Hod coincide.

Chazal divide human history into three equal parts – the period of Tohu, the period of Torah, and the period of Moshiach. We can now understand this teaching in a new light. The period of Tohu was from Yetziat Mitzrayim until Eliyahu (physical year 2929). The period of Torah was from the secret work of Eliyahu and other prophets until the secret work of the Stammaim, the editors of the Talmud. After 4529, the end of the 1200 years of Galut (exile) , is the period of Moshiach.

Ergo, mentions of 1000 years in our sources may refer to 800 physical years. Scaling 1000 to 800, 600 becomes 480. The Zohar in Vayera 117 announces the revelation of upper and lower Chochma 600 years into the last “day” of history. This may therefore be taken to refer to 480 years after 5329, a parallel to the 480 years of the first day until Bayit Rishon and Shlomo HaMelech.

The first half of every day of 800 years is to be considered its night, followed by sunrise, followed by daylight. With this, history is naturally divided into units of 400 years. Since Bayit Sheni, the 400 year periods start with years 3729 (day four, start of Roman hegomony over the land of Israel), 4129 (sunrise day four, end of Sanhedrin), 4529 (day five, closing of the Talmud), 4929 (sunrise day five, Rambam), 5329 (day six, Arizal), 5729 (sunrise day six, Jewish control over the Land of Israel).

Most of the history of Homo Sapiens was under the Hanhaga (rule) of Partzuf Keter, or Arich Anpin, associated to the 72-letter Name. After the end of 72*1000 years of this Hanhaga, until the beginning of the Hanhaga of Zeir Anpin in year 1329, were 1440 years. They were ruled by the Parzufim under Keter and above Zeir Anpin. In decreasing order of elevation, these are Chochma, Bina, and Da’at (Knowledge) . In between the length of Keter (72), and that of Da’at (Knowledge)  (135), Bina and Chochma have length 100. Chochma ruled over the first 5*100 of the 1440 intermediate years, Bina over the subsequent 4*100, and Da’at (Knowledge)  over the final 4*135 years.

From the rule of Chochma in year -111 until 6129 are 6240 years, by Hashgacha a number close to 6000. These are the years that saw the rise and the evolution of human culture. The word B’Reshit hints, via the letter Bet, at two beginnings, the first through Keter and beyond, and the second through Chochma. During the ages, until modern times, the beginning through Keter was not known. Only the beginning through Chochma was revealed. Correspondingly, the world was held to be young. Correspondingly, the final redemption could not come until our times.

The rule of Zeir Anpin reaches from 1329, when the Shechina came down at Mount Sinai, until 6129. These 4800 years are naturally divided in six periods of 800 years, with each period associated to one Sephira of Zeir Anpin: Chesed, Gevura, Tiferet, Netzach, Hod, Yesod.

This is at variance with the traditional attribution of 1000 years to every Sephira, but this is not a real problem. The 800-years attribution cannot be stated without revealing the non-physical nature of the years of  Malchut (The Divine Presence). Secrets are secrets (Raya Mehemana Tzav 28a). The wise will understand and the practical difference is not big. The Arizal started teaching in the very beginning of the period of Yesod. In the same vein, notice that the beginning of the Hanhaga of Da’at (Knowledge)  and the beginning of the period of Hod coincide.

Chazal divide human history into three equal parts – the period of Tohu, the period of Torah, and the period of Moshiach. We can now understand this teaching in a new light. The period of Tohu was from Yetziat Mitzrayim until Eliyahu (physical year 2929). The period of Torah was from the secret work of Eliyahu and other prophets until the secret work of the Stammaim, the editors of the Talmud. After 4529, the end of the 1200 years of Galut (exile) , is the period of Moshiach.

Ergo, mentions of 1000 years in our sources may refer to 800 physical years. Scaling 1000 to 800, 600 becomes 480. The Zohar in Vayera 117 announces the revelation of upper and lower Chochma 600 years into the last “day” of history. This may therefore be taken to refer to 480 years after 5329, a parallel to the 480 years of the first day until Bayit Rishon and Shlomo HaMelech.

The first half of every day of 800 years is to be considered its night, followed by sunrise, followed by daylight. With this, history is naturally divided into units of 400 years. Since Bayit Sheni, the 400 year periods start with years 3729 (day four, start of Roman hegomony over the land of Israel), 4129 (sunrise day four, end of Sanhedrin), 4529 (day five, closing of the Talmud), 4929 (sunrise day five, Rambam), 5329 (day six, Arizal), 5729 (sunrise day six, Jewish control over the Land of Israel).


1. Parallel to the count of
Chochma, the count of Bina is the final leg of the Din (restriction-judgment) count. Bina starts in 5310, one year after the start of Chochma. The count of Bina reaches 60 in 5723, 66 in 5765, and 72 in 5807. In 5769 it reached 66.5. The Zohar VaYera 119a promises great things in the year 66 and a half. (5769 was the war in Gaza and Lebanon) Though Bina is not the main clock of history, and this Zohar does not directly refer to it, a relationship does exist.


2. The year 5769 was 40 years after the auspicious year 5729. In line with what I explained
before, this is 40 years into the second half of the sixth day of history. If the 800 years of this day are divided into 24 hours of 60 minutes, 40 years is 72 minutes. Both 40 and 72 are numbers that indicate completion.

There are two methods to define the Halachic day and divide it into hours. In the first method, the day is divided into 12 hours of 60 minutes from sunrise to sunset. The second method takes the first method to define minutes rather than hours, and defines an hour as 72 of these minutes. The Halachic day, then, is defined to last 12 hours of 72 minutes, starting one hour of 72 minutes before sunrise, with the appearance of the earliest daylight, and ending one hour of 72 minues after sunset, with the appearance of the first stars.

The second definition of the Halachic day is most commonly used to determine until when we can recite Sh’ma Yisrael in the morning. We can fulfill this Mitzva until two hours of 72 minutes after sunrise. If we apply this to the sixth day of history, year 5769 is 400 years before the stars come out. At one hour after sunrise in 5729, the appointed time for accepting the Yoke of Heaven – Sh’ma Yisrael – is forty more years.

I have explained the perush that year 5751 is the end of the 62 weeks mentioned in chapter 9 of the book of Daniel, every week being in between two years of Din.

From what was brought down by his students, it appears that the GR”A understood by a similar calculation that the end of the third quarter of the sixth millenium would be the end spoken of in Daniel 9. This is the secret of תספרולדוראחרון (count to the last generation, Tehilim 48:14), and of ארבעיםשנהאקוטבדור (forty years I quarrel with a generation, Tehilim 95:10).

The GR”A taught that there would be 7 Pekidot (Remembrances for redemption)  of 36 years in the third quarter of the sixth millenium. This is the secret of עתהזמירהגיע (the time of the song has arrived, Shir HaShirim 2:12). I humbly suggest that they are to be actualized in the third quarter of the sixth day.. This would mean that the first Pekida started in 5729. With every Pekida lasting about 28.5 years, the beginning of the next, third, Pekida would be in the year 5786.

This would be in accordance with Zohar VaYera 119a, which addresses the process of the redemption and the Pekida that heralds its beginning, and states that this Pekidot (Remembrances for redemption)  will be at the time of a count reaching 60. This count then, would be the count of Chochma, which reached 60 in the year 5729.

I have explained how the count to 144 towards Techiat HaMetim (resurrection  of the dead) (resurrection  of the dead) mentioned in Zohar Shemot 10 ends in the year 6129. Midrash Ne’elam Toldot also mentions a count to Techiat HaMetim, stating that it occurs after 408 years of the sixth millenium. What is the connection? This matter refers to the principle of Vav and is quite complicated. The word Vav contains two Vav’s. This is reflected in a ubiquitous doubling of things, in couplings of overt things to hidden things.

Before it reveals the count to 144, Zohar Shemot mentions two counts to 132. The number 408 mentioned in Midrash Ne’elam does not denote a period of 408 consecutive years until Techiat HaMetim. Rather, the number is the sum of the counts appearing in Zohar Shemot: 132 + 132 + 144 = 408. In other words, Midrash Ne’elam does not describe an independent scenario of events. Rather, its statements are made in reference to the counts of Zohar Shemot. The double count to 132 is an instance of the doubling principle: The first count to 132 is overt, while the second is hidden.

The Zohar specifies that the first count of 132 starts off with a count to 66 (twice Vav), complemented by another count to 66. The first 66 is said to be after the 1200 years of Galut (exile) . Therefore, this is the count of Da’at (Knowledge) . The count of Da’at (Knowledge)  is of a hidden nature. The associated overt count occurs after that. In accordance with the Vav principle, there are two ways to count to 66 after the count of Da’at (Knowledge) . They are the counts of Chochma and Bina, two instantiations of the same principle – the first count to 132 – one (Chochma) overt and the other (Bina) hidden.

The second count of 132 mentioned by the Zohar hints at a count we did not mention yet in its prophetic context: Keter. This count signifies the return in stages of the Hanhaga of Arich Anpin. Again, there are two phases, one overt and one hidden.

The overt phases of the second 132 years is associated to Moshiach ben David and starts with the count of Chochma, which started in the year 5309. The count reached 59 in the year 5727. In that year, a count “Keter Yehuda” of 73 literal years started towards the end of the task of Moshiach ben David, which thus will be in the year 5800, 24 years after Chochma reached 66 in 5776.

The hidden phase of the second 132 years is associated to Moshiach ben Yosef and starts with the count of Bina, which started in the year 5310. The count reached 59 in the year 5716. In that year, a count “Keter Yosef” of 73 literal years started towards the end of the task of Moshiach ben Yosef, which thus will be in the year 5789, 24 years after Bina reached 66 in 5765.

After the second 132 years, the Zohar states that there will be a revival of the dead. This refers to Moshiach ben Yosef and Techiat HaMetim (resurrection  of the dead) of the Tzadikim, as follows.

It appears that Keter Yosef is parallel to 73 generations of 64 years of Zeir Anpin, from Yetziat Mitzrayim in year 1329 to year 6001. Thereafter, HaShem will be Supreme alone and revive us after two “days” (Hoshea 6:2), in 6129. Likewise, Moshiach ben Yosef will disappear at 73, possibly through death, to return at 75, 210 years before year 6001, 40 years into the last generation. (When Keter Yosef reaches 75, Keter Yehuda reaches 64. One could deduce that at 64 of Chochma, in the year 5765, some shadow event should have happened. It think this deduction is correct. See next post.) As an aside, we learn from Hoshea 6:2 that a 64-year generation is a day for who knows how to calculate the days of exile (Bereshit Rabba 63:13).

The count of Keter Yehuda reaches 59 in the year 5786, the start of a count of 40 years that indicates the return in stages of the Hanhaga of Atik Yamim, and is mentioned in Midrash Ne’elam Toldot as the forty years from Gathering of the exiles to Techiat HaMetim (resurrection  of the dead)  of the Tzadikim. These (hidden) 40 years are counted in the same fashion as the (overt) 40 years of Atik Yamim towards the general Techiat HaMetim (resurrection of the dead) after the 100 of Chochma. That is, we count 40 years of Chesed (kindness-giving) and Din (restriction-judgment) starting with the year of Din (restriction-judgment) 5786, and so reach forty in the year 5919. Hence, with general Techiat HaMetim (resurrection  of the dead) in 6129, there are 210 years between the two instances of Techiat HaMetim, in accordance with the words of rabbi Yehuda in Midrash Ne’elam Toldot.

The alternative length of this period, 214 years, the opinion of Rabbi Yitzchak, will be if the general Techiat HaMetim (resurrection  of the dead) will be in the year 6133. As I have hinted before this is a distinct possibility and the timing is in the hands of Israel. The years of Chesed (kindness-giving) are the years of the 12-year cycle plus in every calendar cycle of 19 years, the year in which Pesach occurs later than in all other years with respect to the Solar year. In the current calendar (leap years 3, 6, 8, 11, 14, 17, 19 of the cycle) the latest Pesach is in year 8. When Sanhedrin will be restored, the leap years will almost certainly be changed to be years 1, 4, 6, 9, 12, 15, 17 of the cycle, and that will make year 6 into the year of the latest Pesach. With this assumption, the count to 144 ends in year 6129. However, by 6129, it could be that the leap years will be 1, 4, 7, 9, 12, 15, 17. If so, the latest Pesach will be in year 17. With this assumption, the count to 144 will end in 6133. The prophecy ישתקוהלאחריתך (Yirmyahu 31) may hint at year 6133, which is 511 (תקוה) times 12 years after year 1.

Midrash Ne’elam associates the sixth millenium to the 408 “years”. In accordance with the above, the explanation is that the end of the sixth day of history coincides with the end of the count to 144 (going with rabbi Yehuda) and therefore with the end of the 408 years. Interestingly, the beginning of the first count to 132 coincides with the beginning of the fifth day, so that the 408 “years” exactly cover all of the last two days of history, the period of Moshiach.

The counts of Keter Yosef (Keter Yesod) and Keter Yehuda (Keter Malchut) each have a parallel, the parallel of Keter Yosef counts “days” of 64 years since Yetziat Mitzrayim in the year 1329. The following is a summary of these days:

Day 41 (3889-3953) brought the rebellion of Bar Kochba and the teachings of rabbi Shimon Bar Yochai. Day 59 (5041-5105) brought the appearance of the Zohar. Day 63 (5297-5361) brought the work and teachings of the Arizal. Day 66 (5489-5553) brought the work and teachings of Ramchal and the Vilna Gaon. The land of Israel came into Jewish control in day 69 (5681-5745). We live in day 70 (5745-5809), the generation of Moshiach’s coming. Day 72 (5873-5937) will see Techiat HaMetim (resurrection  of the dead) of the Tzadikim.

Keter Yosef has parallel climaxes at 41, 59, 66, 69, 70, and 72.

The parallel of Keter Yehuda is the count of Chochma. When Chochma reached 56, the state of Israel arose. When Chochma reached 59, Yerushalayim (Jerusalem)   was liberated. Chochma will have further climaxes at counts 66 and 66.5 (the definition of a half was given here in the context of the count of Chesed). Keter Yehuda has parallel climaxes at 56, 59, 66, and 66.5.


Rebbi Shimon opened up and said: “And I will remember My covenant with Yaakov” (Vayikra 26:42) . (Yaakov is written) full with a Vav, why? But in 2 sides is the secret of Chochmah, one which is a secret on the level of Chochmah, the place where Yaakov dwells, but this verse is said about the Galut (exile)  of Israel, for when they are in Galus, the time that they are remembered (the House of Yaakov), they are remembered via the secret of Vav. And that is that in the 6th millenium, and the Rememberance (Pekidah) is in the secret of Vav, 6 moments and a half time and in the time of the 60th year to the bar on the door in the 6th millenium, the G-d of Heaven will raise a rememberance for the Daughter of Yaakov, and from that time until the Full Rememberance (Zechirah) will be 6 years and a half, and from that time another 6 years, and these are 72 and a half. In 66, the King Moshiach will be revealed in the Land of Galilee.

In 5783, Keter Yehuda will reach 56, a new Yom HaAtzma’ut. A short time after the appearance of Moshiach ben Yosef, Israel will have emerged victorious. As Israel rises, Edom falls.

IT IS NOW 5771 ACCORDING TO THE BIBLICAL CALENDER


In 5786, Keter Yehuda reaches 59, a new Yom Yerushalayim (Jerusalem)  . This same year, I suggested, has the
third Pekida (remembrance for redemption). It is 1335 years after the construction of the Dome of the Rock. Moreover, Keter Yosef reaches 70 in 5786.

At the downside, as mentioned in the previous post, Moshiach ben Yosef may die at 73 of Keter Yosef. This is at 62 of Keter Yehuda, and in the parallel, rabbi Meir Kahane was killed in a year of Din (restriction-judgment) when Chochma stood at 62. We read: “And after 62 weeks a Moshiach will be cut off (Daniel 9:26).” May we merit that Moshiach ben Yosef will not die.

It is known that learning secrets of the Torah prevent the killing of Moshiach ben Yosef, by this power he shall prevail over his enemies !



Pessach-Freedom
April 2, 2017, 1:12 pm
Filed under: passover

בס”ד

UPDATED May,8 2016                         Passach

 

Pessach is Pretty important if we spell it out as

פהסמךחת=613 (all the commandments).

We check for “chametz” by the light of a candle, with these 14 letters , as it is written, “Because יד (hand) (14) on the throne of יה Hashem” (Ex. 17:16).

The Haggadah begins with the words, “This is the bread of affliction that our fathers ate in the Land of Egypt. All Who are hungry, come and eat, all who is in need, let him come and join celebrating the Passover festival.” This is more than just generous hospitality; it is fundamental to Torah freedom, to go from a selfish mentality of keeping for one-self into a free giving mode. This giving type of behavior is not the behavior of a slave he is always guarding the little he gets his hands on, as he has nothing but giving is connected with true freedom. This is one of the first things the Hagadah teaches us on the path of going from slavery to freedom to reclining while eating like Royalty do !

The sages say Passach is a time for searching for a persons defects, like the way each person must search their house for “chumatz” (leaven). God illuminates our Nashama (Soul) so that we may see ourselves clearer. Like the way we use a candle to search for “Chumatz”, and a candle represents the “Nashama”. As it says “ the candle of God is the Nashama of man”. It states in the Zohar that from Rosh chodesh (New moon) of the month of Nisson there is an increase in “Bina” (Divine Understanding). With this power we can search within ourselves and see what it is that is causing our exile from GOD, Divine revelation. So that we may return to GOD completely. ”Chumatz” is not nullified like most things even when there is less than 1 part to 60. Any “chumatz” (which is arrogance) cannot be tolerated. How could one be arrogant if they really knew they were standing before GOD ?. An arrogant person performing religious acts is only a “charade”. They have not even begun the kind of Divine service that leads to ”ruach haKodesh”, and redemption. One must be completely dedicated to GOD not themselves. The Temple offering for Passach the “corbon Pessach”, May we bring it quickly, is roasted whole, including the head and tail. This shows that returning to GOD, Leaving our personal and National exile requires returning to GOD from all aspects of our existence. One must dedicate all aspects of their life to GOD, Blessed is his Name ! 

   Our Sages teach us that no slave ever escaped from Egypt. The slaves felt that it was better the be a slave in Egypt than to live else were. Their slave mentality made them think things just could not get any better. At the Passover “sader” we all say “next year in Jerusalem”. These were not meant to be empty meaningless worlds !

   The driving force behind the Egyptian culture was lust for physical pleasure. The Bible on a number of occasions links the Egyptians with donkeys. The Hebrew word for donkey is חמור which is closely related to the word חומר which means raw physicality, only the vowels of these words differ, their letters remain the same. The God took the Jews (who were ready to leave out of Egypt- 1 of 5 Jews in the Egyptian exile, but 4 of 5 Jews died in the plague of darkness).  BY THE WAY WHEN THE JEWS WERE TAKING EGYPT’S MONEY THATS WHEN THEY DIED IN THE PLAGUE OF DARKNESS BECAUSE THEY DID NOT WANT TO LEAVE EGYPT AND GO TO ISRAEL SAYS RABBI SHIMON BAR YOCHI IN ZOHAR CHADASH TIKUKINIM THIS TEST WILL COME AGAIN AT THE TIME OF THE FINAL REDEMPTION. MAKE SURE YOU ARE THE 1 OUT OF 5 WHO SURVIVE ! The Jewish Nation was not just enslaved in a physical slavery in Egypt. They were also spiritually enslaved. They had become a race of people so involved in perverse behavior that our Sages teach us they had reached the depths of depravity. There are 50 levels of impurity to which a person can stoop; they were on level #49. Despite all that, God got them out. He took them out and 50 days later they stood at Mt. Sinai.

    We still need to take Egypt out of the Jews. When the Jewish Nation left Egypt they took with them all of the riches of the Egyptian Empire. While its true this is referring to the gold and silver, it also means that they took the spiritual power of Egypt as well. This is why the Midrash teaches us that every Jews left Egypt with countless donkeys loaded with riches. A חמור (donkey) is the symbol of the spirit of Egypt. With the “erev rav” went out Egypts spiritual leaders, their magicians, Egypt was drained of its spiritual powers also.

    Every individual goes through his personal exile, and must separate from those things that bind him from coming close to GOD. Those things which are strange and not part of his divine service. We must do this in all aspects of our life, thus removing ourselves from our personal Egypt (which means confinement), by this fulfilling in part the commandment of remembering the redemption from Egypt. Rav Shabato says the whole idea of leaving Egypt is ultimately spiritual in nature. For this reason the Passach “seder” was even done in the death camp of Auschwitz. It is stated in the Zohar that “The remembrance of being taken out of Egypt with great miracles is the gateway to divine power, a root of the whole Torah, the basis of all the commandments and the real “emuna” (faith) of the Jewish Soul”. Rabbi Shimon Bar Yochi says “ this is our season of joy and gladness when we celebrate the great honor GOD showed to us by taking us out from under the power of impurity into the power of his Holiness.” It is the day as R. Abba says “ GOD took Yisrael from being under the power of impurity to be united with his name, causing them to be raised up above all the upper and lower beings”. The sages tell us one reason for the exile of Yisrael in Egypt was because when GOD told Avraham Avinu that he would give his decedents the land of Canaan as an eternal inheritance Avraham misused his power of speech when he replied “ How will I Know ”. Because of this lack of faith we went down to the refining furnace called Egypt. Now on Pessach we have the power to redeem the power of speech from exile. We do this by with great joy and excitement and a high heart telling the story of the redemption from Egypt, till the point God willing they remember. The Zohar says one who does this will rejoice with the Shechinah in the world to come for rejoicing brings rejoicing. The Oar Ha Chayim teaches that we bring redemption closer discussing Holy matters celebrating the redemption of speech. By remembering the great love GOD showed to us in redeeming us from Egypt we can draw strength to know he has given us strength to overcome all obstacles yielding the power of redemption ! Remember, right after the first Passach “seder” Yisrael was redeemed from Egypt !

In the Torah Billam the Rusha states “ GOD brings them out of Egypt”, In Sefer Oar Ha Chyim it is explained that this is written in an active sense since it is on Passach that sparks of Holiness are freed from impurity. The 7 days of Passach parallel the 7 days of creation. What we strive for creatively, intellectually, emotionally and physically can cause great changes in the continual of process of the renewal of all life including ourselves from this time period Passach is a time of profound personal spiritual redemption, as it says in Toldot Yaacov Yosef that on Passach “ A man merits access to the eternal wellsprings of life”.

One part of doing this is by the 4 cups of wine at the sedar, by this we rectify the sin of Adam as the fruit of the tree of knowledge of good and evil was a grape. The sages say one may drink between the 1st and 2nd cup so desire to eat more “Matzah”. In the Mishna chapter 10 of Pessachim we learn that even a poor man who live of charity should at least be given 4 cups of wine at the “seder”. This is like we learn that Purim is a preparation for Passach.  Rav Shabbato say from Purim our Nashamot begin to remove “klippa” from ourselves. By drinking the 4 cups of wine we can remove the separation created by the sin of Adam, each cup has potential to remove aspects of the 4 “Klipot” that separate us from GOD ! Thus removing our desires for actions not supportive or against divine will, feelings of our heart that are not the love of GOD, thoughts that are not good, and barriers to divine inspiration. The wine of Pesach is a Tikun by Imma. We learn in Pre Atz Chyim by drinking the 4 cups wine there decends “mochin” down the throat to the head of Rachel. Matzah is a tikun by Abba.

There is an obligation to eat a כזית (an olive-size piece)of matzah twice during the Seder, once when we make the blessing of על אכילת מצה after maggid and a second time after the meal of the afikoman.

Which is the more important of the two is a matter of dispute among the Rishonim. Some consider the eating of the matzah at the beginning of the meal as the primary fulfillment of the mitzvah, since this is the matzah upon which we make a blessing. This is the opinion of the Tosafot and Rosh (R.Asher b. Yehiel, ca. 1250-1327).

Rambam and Rif (R. Isaac Alfasi, 1013-1103), however, hold that the afikoman is the more important of the two portions and that the blessing of על אכילת מצה is made earlier only because it is inappropriate to recite this blessing after we have already consumed matzah.

While one can explain the two opinions from a Torah law perspective, there is something deeper here.

In Exodus 16 the Torah speaks of the manna as the matzah from heaven that sustained the Israelites during their difficult sojourn in the desert. The Torah regards the manna as a test “whether the people will walk in accordance with God’s Torah or not” (verse 4). How did the manna, test the faith of the Israelites? Ibn Ezra explains that since the manna could not be stored, for it would spoil if kept overnight, the Jews never had sufficient food for the next day. Thus, they never had a real sense of security. Who knew whether manna would fall the next day? Only faith and belief in God’s kindness allowed them to have any peace of mind. Thus the manna was regarded as a kind of test of אמונה (faith).

The Or HaChayyim says the opposite. He insists that the manna provided the most utopian system of plenty. There was no fear of want because the people knew each day that no matter what they did or did not do, abundant food would come raining down from heaven. Only under such circumstances of bounty can there be a true test of faith, for when the Jew is in need; it is but natural to turn to God. When one is in the depths of despair, he has no other choice. As they say “There are no atheists in a trenches”. In the desert, however, when the Jews “waxed fat,” they were indeed tested by the manna to see whether they maintained their faith in God as the ultimate Provider.

Bearing in mind these opposing explanations, we can explain the difference of opinion between the Tosafot and Rosh on one hand and Rif and Rambam on the other. Matzah is called לחמא דמהימנותא because it is a symbol of our faith. The Tosafot and Rosh find in the matzah the greatest sign of faithfulness and devotion to the Almighty. They find it in the הא לחמא עניא : ”Here is the poor bread that our fathers ate in the land of Egypt.” There, the Jews were constantly hungry, constantly tired, constantly thirsty, and still they reached out to God. Thus the first portion of matzah must be eaten בתיאבון – with hunger -since it represents the commitment of the Jew even though he is hungry. This constitutes the basic fulfillment of the mitzvah. Therefore, we recite על אכילת מצה on the broken piece of matzah, which is the לחם עוני, and we eat it in a hungry state, as a deprived person would.

Rif and Rambam agree that the matzah represents commitment and faith, and that without these there can be no redemption. But the Matzah of the “afficoman” is not ate when we are hungry like the first Matzah, but after we are already satiated. This is in the aspect not the “bread of poverty but from the table of plenty singing songs, reclining, and drinking wine. It is this that represents the greatest danger to spirituality because in the midst of plenty one is likely to forget those in need. He is even 1ikely to forget his appreciation of his bounty given to him by God and many even fall prey to assimilation. The real test of faith, the לחמא דמהימנותא (bread of faith), comes then. Thus the main mitzvah of matzah is to eat it in a state of satiety.

Matzah seems to be only a little water and flour, but the Zohar tells us it is the bread of Faith, only on passach GOD gives it the power to be a gateway for “emunah”. If we add the letter “ו” to מצה (matzah) we have מצוה (mitzvah). The letter ו of the Divine name reveals our Ruach, our emotional soul, when one involves their heart in Divine service how great this is. Matza has a lot of potential to nullify evil סמא”ל (the Devil) + 4 letters = מצה . Rabbi Ashlag expains in the Hakdamah to Tikunim concerning this that this added letter ו gives “chassadim” to the Malchut, by this the Chuchmah in it illuminates. It is similar to the Manna in the desert some had more some less, but all had the measure of an omer. To some its taste was bland to others it tasted as what ever they desired. The Ari teaches in Shar pasukim that “Smura Matzah” is Machut of Bina, which is the ד of אחד . Think about this deeply as it touches on many things.

  Here is the secret of the Mishnah which says one can eat “Chametz”, all of the fourth hour meaning 4th millenium, and let it hang in suspension all of the fifth hour this is the fifth millenium, and you burn it in the beginning of the sixth hour which is the sixth millenium. We are talking about redemption. In order not to separate between the sixth millenium and the seventh one needs to destroy all the sour dough and chametz (leaven), which is the “Erev Rav” (Mixed Multitude). In order not to see them between the sixth millenium and the seventh millenium.. Because the mixed multitude separated between the sixth and the seventh at the giving of the Torah, like we have said, “And the nation saw that Moshe was בשש delayed” (Ex. 32:1), as we have explained (the word) בשש, in the sixth hour they made the Calf and they separated between the וה which is between the sixth and seventh, so too God will separate them from the Jews between the sixth and the seventh millenium. Because of the “Erev Rav”, there is split matzah on the “seder” plate, its poor man’s bread. And why is the “matzah” split ? Because the ו, her leg has gone away to be a מצוה (commandment). The split matzah left on the “seder” plate is is a ד, The “Afikoman” the other half of the the split matzah is a י (or ו), the complete matzah is a ה . The lower ה of הוה is the split matzah the bread of a poor person. When the ד  is joined with the י (or ו). because of this we say the complete Hallel and the non complete Hallel on Pesach in order to represent the complete matzah and the split matzah. (Zohar Tikunim)

We can turn the “bread of affliction” to the “bread of redemption” ! Matzah in Atbash system of letter exchange becomes יה”צ. From the name י”ה comes Divine wisdom, While צ is the vessel for this wisdom. One fit to receive it. צ represent the “Sadeek”. It states in the Gemora a child does not have wisdom till he has tasted Wheat. Yet this type of wisdom from Matzah is very high. As the Mittler Rebbe said “ The Aor Makiff (surrounding light) of Chuchmah is Emunah”. The matzah also works to complete our dat as Taught by Rabbi Natan of Bresslov. The 3 matzot correspond to Chaba’d of Dat, also to Myriam’s well, the Cloud that surrounded Yisrael in the desert and the Manna. By eating Matzah we are able to remove the delusions of this world from our brains, and the scream out to GOD with words like ”thunder” when reading the Hagada. Rav Shabatto teachesThe light of Passach illuminates in its source in the light of Chuchmah and is revealed through the Sefira Netzauch. פסח litterally means “Mouth speaks”, סח is what was called the kind of speech of Yitzchak when he was in the field meditating when he first saw his wife Rivka. By Pesach we can develop the ability to truly express our true selves. This is why Kabbalists teach us that פסח (Pesach) can be understood as פה סח (the mouth speaks). It’s “tikun” (correction) enables us to be truly and freely expressive.


הגדהשלפסח + 1= מלכות, Through the “Hagada” we can reveal GOD’s Kingship which ultimately is Mashiach. This is also reflected by spelling out each letter of הגדה as ה”הדל”תגימ”לה”י=ישראל +1.

And eat “Maror” (bitter herb) because the ו (Ruach-emotions) separated from the ה and this caused “and they made their lives bitter” (Ex. 1:14) . And who caused this? This was caused by the י from the name שדי which is the sign of the covenant that Moses gave to the “Erev Rav” (mixed multitude), because of this Moses went down from his level, as the י left Matto”t In the future the Shechinah will be united with Hashem.(tikunim)

Passach itself ( פסח ) by Atbash becomes וחס meaning “and having mercy”. This shows us that on Passach we draw down the power to Divine mercy. As it was by this Divine mercy that we were freed from Egypt w hen we had reached the lowest level of defilement. GOD told Avraham that our exile of Egypt would be 400 years, but GOD in his great mercy he took us out in only 210 years. ”Choroset” חרוסת permeates to חסרות, mercy of Ruth. This illudes To David HaMelach and the final redemption.

Passach is called “the time of our freedom”, it was from Passach that we went from the lowest depths of enslavement and spiritual depravity to the highest spiritual states at the sea, and then stood before GOD and received the Torah. The word Passach means to Jump. The spiritual growth of Passach is not a gradual thing, but made in leaps and jumps. It is said that rejoicing over the redemption from Egypt leads to further redemption.

Eliyahu Ha Novi is know to be at 2 places. At every circumcision, as he is called in the Holy books “Angel of the Covenant”. It was before eating the Corban Passach that Moshe or some say Yuhoshua circumcised Yisrael so they could eat of the Corban Passach, then came redemption ! Rav Shabotto teaches that Before circumcision the Isrealites were still as slaves of Egypt, but By circumcision they cut off the filth from themselves and came under the shadow of the God called ברית. Eliyahu (Elijah) is also invited to the Passach “Sader”. We even set out a cup of wine for him in every home. Then when we open the door for Eliyahu towards the conclusion of the Seder, after all the previous preparations we say “ Pour out your wrath ….. Pursue them in anger” . Know, the redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. Mars gives the power to war.

May it be in the merit of the Sadeekem in the Gan Aden and now on the Earth that GOD has great mercy upon us so that we will see the prophesy of the Prophet Malachi fulfilled with Eliyahu coming to us turning the hearts of children to their parents and parents to their children with the coming of our righteous Mashiach quickly in our days !

The Rebbi of Karlin said ”Great is a man of Yisrael in the way He is formed, allowing Him to be a son of the King ”. It is of this quality the Torah is speaking of when it speaks of freedom. It was for this quality that we merited being redeemed from Egypt. This Holiness obligates us to be careful not to transgress the border between freedom and a state of lawless abandonment of any constant real values of virtue. Behavior which would bring shame to our father the King of His Holy nation Yisrael and all creation. The freedom we are talking about places upon us borders upon our behavior, giving us more obligations which come upon such a man from God because of the heights of His level in the scheme of creation. Because of this a free man must be careful with matters involving his Honor. But lawless abandon of Godly virtue is of man at a lowly level. In this is a aspect of slavery. As a slave’s disgracefulness adds to him losing restraint and control. As he just really doesn’t care. Such a man will do all that arises of his emotions, he loses control over himself. He goes from the realm of intellect that is upright, transgressing going after his desires. We see this in lowly people, they do their evil desires. The true image of man parishes from them. Leaving them with an image as any human being, when His true nature is beyond this. As his soul has heard the voice of God speaking at Sinai and has experienced the wonders God has done for the Hebrew people. In the beginning he believes in his own eyes that his actions are his desires, but in the end he is only a slave to his evil inclination.

If we look at Yaakov’s blessing from Yizchak we can see how something lowly can be something great as Yitzchak said ”Your seed shall be as the sand of the earth, you shall spread to the north, east , south and west.” During the times we live in now it seems that many of the Jewish people have fell to a low spiritual place. Many of our people now are as low as the sand of the earth (being immersed only in physical matters, with no spiritual awareness), sitting among the nations in exile. But as the great Rabbi Hillel said ”My falling is my rising”. The seemingly lowly state we are in now is only a necessary step. As was the captivity in Egypt, to bring about redemption. As by the lowliness created by a lack of spirituality, they can appreciate it once it is truly found.

The Ruach (spirit) of Yisrael is the internal aspect of His Nefesh (animal soul), its instinctual awareness known as leah. It is only this that can free him from from the slavery of his evil inclination ruling upon all his limbs. Which has become his master. The source the true Ruach (spirit) of Yisrael is in the many mitzvot, Positive commands and prohibitions. For this reason one is required to do many mitzvot to establish His freedom. Only in this way is there true freedom of the Nefesh (animal soul). But to one who does not know this they, God forbid, think that all the mitzvot remove all joy from life. When it is exactly the opposite. One who has never tasted the true atmosphere of people observing God’s Holidays will never understand this. For this reason it says concerning the Passover offering ”No stranger may eat from it”. Better is the verse ”taste and see that yhv”h is good”, with the coming of our righteous mashiach quickly in our days.

Also know that during these 7 weeks until the time of receiving the Torah anew on Shavuot God gives us a special gift each week, each day for the betterment of our souls by allowing us to develop our soul powers of doing kindness during the first week, the 2nd week discipline, the 3rd week harmony and balance, the 4th week endurance so to be able to obtain any goal, 5th week perfecting minor details involved in all we do, 6th week making the greatest perfection of any circumstance, and in the 7th and final week having the kingship of God revealed in all our thoughts speech and actions. This is called ”counting of the omer ”. From all of this God willing we shall be ready to receive the Torah.

Chag Samaich