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UPDATED MAY 24TH 2018 ark1

The phrase  “The Secret”  appears 26 times in in the Talmud

In Talmud Katuvot 111a   we learn “THE SECRET “   CONCERNS THE CALANDER !

According to Torah sources, the Hebrew year 6000  marks the latest time for the initiation of the Messianic Age.

משיח=קוראנא =358

There is a 164 year  chronological discrepancy between the rabbinic dating for the destruction of the First Temple in and the academic dating

The  discrepancy between the traditional and academic dating arises over the date of the destruction of the First Temple arising as a result of Jewish sages missing out the reign lengths of several Persian kings during the Persian Empire’s rule over Israel.

Modern scholars tally ten Persian kings whose combined reigns total 208 years. By contrast, the ancient Jewish sages only mention four Persian kings totaling 52 years.

You should know, that the kingdom of Persia ruled 200 years during the time of the Temple and not 52 as Chazal have it. The names of the kings are as follows: Cyrus, his son Cambyses, Darius I, then Xerxes, the son of Darius of whom it is said that he is Achashverus, Artaxerxes I who ruled until 424 BCE, and so on for the kings of Persia until the year 334 BCE when Alexander of Macedon conquered them.]. Ezra’s emigrated to the land of Israel in the time of King Artaxerxes which was some 80 years after King Cyrus of Persia’s declaration.

This is even more bizarre, the sages say in Tractate Rosh Hashanah 3b that “Cyrus was Darius was Artaxerxes. Cyrus [Koresh] for he was a kosher king, Artaxerxes for the name of his kingdom, and his name was Darius.” With this they turned three kings, who reigned over a period of more than 100 years, into one king! Don’t wonder about it; in many places Chazal made several people into one. We will bring two examples. “Sheshbatzar is Danniel, and why was he called Sheshbatzar? For he withstood six (shesh) troubles (tzarot)” (Rashi on Ezra 1:8). About this did Ibn Ezra say (Daniel 1:4), “Daniel is not Sheshbatzar, with absolute proof.” Similarly, “Keturah is Hagar,” and the Rashbam wrote, “According to the plain meaning this is not Hagar” (Genesis 25:1).

The reigns of several Persian kings appear to be missing from the traditional calculations. !

It seems that for some  reason 156 year of Persian rule over the Holyland the Sages did not include in the calander ?

The words

 “seal the words and close the book”

In the book of Daniel as a positive commandment to obscure the calculations for the Messiah mentioned within, so that the true date of the Messiah’s arrival would not be known

Ketubot 111a-b: Oaths That Bind

Based on passages in Shir HaShirim (2:7, 3:5, 8:4), Rabbi Yosei bar Hanina understands that there are three oaths that bind the Jewish people in their relationship with the non-Jewish world:

  1. That the Jews should not return to the Land of Israel be-homah – “like a wall”;
  2. That the Jews should not rebel against the nations of the world;
  3. That the nations of the world should not oppress the Jewish people overmuch.

Rashi interprets the first oath to mean that the Jewish people should not return to Israel by force, all together (in fact, some manuscripts have ka-homah, which would indicate “all together”). The Maharsha argues that it refers to the actual building of a wall – which would indicate a rebellion against the ruling nation. Such building could not be done without the permission of the nations that ruled over the land, as took place with the return of Ezra and Nehemia at the beginning of the Second Temple era.

Based on his reading of the pesukim in Shir HaShirim, Rabbi Levi believed that each passage implied a double oath. Aside from the three mentioned above, he adds three more:

  1. That the end (ketz) should not be revealed;
  2. That the end should not be pushed off;
  3. That the secret should not be shared with the non-Jews.

Rashi understands that the fifth oath is a warning that sins and transgressions will delay the Messianic end of days, while the Maharsha suggests that it means that the people should not push off the ends of days in their hearts, but that they should believe that the Messiah will come swiftly.

There are also a wide variety of opinions regarding the secret that cannot be shared with non-Jews. While Rabbeinu Tam believes that it is the secret of the Jewish calendar and Rabbi Avraham Ya’akov Neimark in his Eshel Avraham suggests that it refers to the oaths that are under discussion, it may not be connected with a religious issue at all. In a mosaic floor that was found in Ein Gedi, a curse is placed on the person who reveals the secret of the city to non-Jews. It is an apparent reference to a security secret; a way to enter the city.

 “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.

ורב יהודה כתיב קרא אחרינא (שיר השירים ב, ז) השבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו’

The Gemara asks: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption.

ורבי זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא

And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses?

ההוא מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג’ שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי

The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively.

ורב יהודה (שיר השירים ב, ז) אם תעירו ואם תעוררו כתיב ורבי זירא

And how does Rav Yehuda respond? It is written: “That you not awaken or stir up love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase?

מיבעי ליה לכדרבי לוי דאמר שש שבועות הללו למה תלתא הני דאמרן אינך שלא יגלו את הקץ ושלא ירחקו את הקץ ושלא יגלו הסוד לעובדי כוכבים

The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations.

(שיר השירים ב, ז) בצבאות או באילות השדה אמר רבי אלעזר אמר להם הקב”ה לישראל אם אתם מקיימין את השבועה מוטב ואם לאו אני מתיר את בשרכם כצבאות וכאילות השדה

  • The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field” (Song of Songs 2:7). Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh and all will devour you like the gazelles and like the hinds of the field.

אמר רבי אלעזר כל הדר בארץ ישראל שרוי בלא עון שנאמר (ישעיהו לג, כד) ובל יאמר שכן חליתי העם היושב בה נשוא עון א”ל רבא לרב אשי אנן בסובלי חלאים מתנינן לה

Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase “I am sick” indicates that they are the ones who are forgiven their sins.

אמר רב ענן כל הקבור בארץ ישראל כאילו קבור תחת המזבח כתיב הכא (שמות כ, כד) מזבח אדמה תעשה לי וכתיב התם (דברים לב, מג) וכפר אדמתו עמו

Rav Anan said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: “An altar of earth [adama] you shall make for Me” (Exodus 20:21), and it is stated there: “For He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His people” (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.

עולא הוה רגיל דהוה סליק לארץ ישראל נח נפשיה בחוץ לארץ אתו אמרו ליה לרבי אלעזר אמר אנת עולא (עמוס ז, יז) על אדמה טמאה תמות אמרו לו ארונו בא אמר להם אינו דומה קולטתו מחיים לקולטתו לאחר מיתה

  • The Gemara relates: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: “You shall die in an unclean land” (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death.

ההוא גברא דנפלה ליה יבמה בי חוזאה אתא לקמיה דר’ חנינא א”ל מהו למיחת וליבמה

The Gemara relates with regard to a certain man from Eretz Yisrael that a yevama, i.e., a woman whose childless husband died and left a surviving brother, happened before him, the surviving brother, for levirate marriage. This yevama was living in the district of Bei Ḥoza’a, far away in southeast Babylonia. The man came before Rabbi Ḥanina and said to him: What is the halakha as to whether I may descend to Babylonia to enter into levirate marriage with this woman?

א”ל אחיו נשא כותית ומת ברוך המקום שהרגו והוא ירד אחריו

Rabbi Ḥanina said to him: His brother married a Samaritan woman [kutit] and died. Rabbi Ḥanina described the man’s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. Blessed be the Omnipresent who killed him. And yet the brother wishes to follow in his footsteps and descend after him? Better that he stay in Eretz Yisrael.

אמר רב יהודה אמר שמואל כשם שאסור לצאת מארץ ישראל לבבל כך אסור לצאת מבבל לשאר ארצות רבה ורב יוסף דאמרי תרוייהו אפילו מפומבדיתא לבי כובי ההוא דנפק מפומבדיתא לבי כובי שמתיה רב יוסף ההוא דנפק מפומבדיתא לאסתוניא שכיב אמר אביי אי בעי האי צורבא מרבנן הוה חיי

  • Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia.

רבה ורב יוסף דאמרי תרוייהו כשרין שבבבל א”י קולטתן כשרין שבשאר ארצות בבל קולטתן למאי אילימא ליוחסין והאמר מר כל הארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל אלא לענין קבורה

Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didn’t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael.

אמר רב יהודה כל הדר בבבל כאילו דר בארץ ישראל שנאמר (זכריה ב, יא) הוי ציון המלטי יושבת בת בבל אמר אביי נקטינן בבל לא חזיא חבלי דמשיח תרגמה אהוצל דבנימין וקרו ליה קרנא דשיזבתא

Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon” (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.

א”ר אלעזר מתים שבחוץ לארץ אינם חיים שנאמר (יחזקאל כו, כ) ונתתי צבי בארץ חיים ארץ שצביוני בה מתיה חיים שאין צביוני בה אין מתיה חיים

  • Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: “And I will set glory [tzvi] in the land of the living” (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive.

מתיב ר’ אבא בר ממל (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון מאי לאו יחיו מתיך מתים שבא”י נבלתי יקומון מתים שבחוץ לארץ ומאי ונתתי צבי בארץ חיים אנבוכד נצר הוא דכתיב דאמר רחמנא מייתינא עלייהו מלכא דקליל כי טביא

Rabbi Abba bar Memel raised an objection from a different verse: “Your dead shall live; my dead bodies shall arise” (Isaiah 26:19). What, is it not the case that the phrase “Your dead shall live” is referring to the dead of Eretz Yisrael, whereas the subsequent phrase “My dead bodies shall arise” is referring to the dead of the lands outside of Eretz Yisrael? And if so, what is the meaning of the verse “And I will set glory [tzvi] in the land of the living”? This verse is written with regard to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi].

א”ל רבי מקרא אחר אני דורש (ישעיהו מב, ה) נותן נשמה לעם עליה ורוח להולכים בה ואלא הכתיב נבלתי יקומון ההוא בנפלים הוא דכתיב

Rabbi Elazar said to Rabbi Abba bar Memel: My teacher, I teach it from a different verse, as it is stated: “He gives breath to the people upon it, and spirit to they who walk there” (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: But isn’t it written: “My dead bodies shall arise”? How do you interpret this verse? Rabbi Elazar replied: That verse is not referring to those living outside Eretz Yisrael; rather, it is written with regard to stillborns, as they too will merit resurrection.

ורבי אבא בר ממל האי נותן נשמה לעם עליה מאי עביד ליה מיבעי ליה לכדרבי אבהו דאמר ר’ אבהו אפילו שפחה כנענית שבא”י מובטח לה שהיא בת העולם הבא כתיב הכא לעם עליה וכתיב התם (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור

The Gemara asks: And what does Rabbi Abba bar Memel do with this verse “He gives breath to the people upon it”? The Gemara answers: He requires that verse for that which was taught by Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured a place in the World-to-Come. It is written here: “To the people [la’am] upon it,” and it is written there: “Abide you here with [im] the donkey” (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: A people [am] that is similar to a donkey, from which it may be inferred that even the members of this people merit a share in the world to come.

ורוח להולכים בה א”ר ירמיה בר אבא א”ר יוחנן כל המהלך ארבע אמות בארץ ישראל מובטח לו שהוא בן העולם הבא

With regard to the aforementioned verse “And spirit to they who walk there” (Isaiah 42:5), Rabbi Yirmeya bar Abba said that Rabbi Yoḥanan said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come.

ולר’ אלעזר צדיקים שבחוץ לארץ אינם חיים אמר רבי אילעא ע”י גלגול מתקיף לה ר’ אבא סלא רבא גלגול לצדיקים צער הוא אמר אביי מחילות נעשות להם בקרקע

The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ile’a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.

(בראשית מז, ל) ונשאתני ממצרים וקברתני בקבורתם אמר קרנא דברים בגו יודע היה יעקב אבינו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את בניו שמא לא יזכה למחילות

  • The verse states that Jacob commanded Joseph: “You shall carry me out of Egypt and bury me in their burying-place” (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

כיוצא בדבר אתה אומר (בראשית נ, כה) וישבע יוסף את בני ישראל וגו’ א”ר חנינא דברים בגו יודע היה יוסף בעצמו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את אחיו ארבע מאות פרסה שמא לא יזכה למחילות

On a similar note, you say: “And Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). Rabbi Ḥanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

שלחו ליה אחוהי לרבה יודע היה יעקב שצדיק גמור היה וכו’ אילפא מוסיף בה דברים מעשה באחד שהיה מצטער על אשה אחת וביקש לירד כיון ששמע כזאת גלגל בעצמו עד יום מותו

  • Rabba’s brothers sent him a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that Jacob knew that he was completely righteous, as detailed above. They continued by writing that Ilfa adds matters to this statement: An incident occurred involving one who was suffering through his love for a certain woman he desired to marry, and he sought to descend from Eretz Yisrael. When he heard this idea concerning the tremendous significance of living in Eretz Yisrael, he suffered without leaving the country until the day he died.

אף על פי שחכם גדול אתה אינו דומה לומד מעצמו ללומד מרבו וא”ת אין לך רב יש לך רב ומנו רבי יוחנן

Rabba’s brothers further wrote in their letter: And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, and therefore you should come to Eretz Yisrael. And if you say that you do not have a teacher in Eretz Yisrael, in fact you do have a teacher. And who is he? He is Rabbi Yoḥanan.

ואם אין אתה עולה הזהר בשלשה דברים אל תרבה בישיבה שישיבה קשה לתחתוניות ואל תרבה בעמידה שעמידה קשה ללב ואל תרבה בהליכה שהליכה קשה לעינים אלא שליש בישיבה שליש בעמידה שליש בהילוך

And if you do not ascend to Eretz Yisrael, be careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to heart trouble; and do not walk excessively, as walking is harmful with regard to eye problems. Rather, divide your time: One-third for sitting, one-third for standing, and one-third for walking.

כל ישיבה שאין עמה סמיכה עמידה נוחה הימנה עמידה ס”ד והאמרת עמידה קשה ללב אלא ישיבה

Rabba’s brothers offered him more advice in their letter: With regard to any sitting that is without support, i.e., an object on which to lean, standing is more comfortable than that position. The Gemara asks: Can it enter your mind that standing is better than sitting? Didn’t you say that standing is harmful with regard to heart trouble? Rather, with regard to sitting

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. If, however, we are not deserving, then Moshiach will appear first to the gentiles, who will then inform us of his arrival, as it says, “Behold, your salvation has come”   In the Talmud tractate Sanhedrin on page 97a it is written that “The world will exist for 6000 years, and then will be desolation for 1000 years”. We are now in the Biblical year 5778, that’s only 222 years before 6000. It is written in the midrash there shell be many resurrections of the Dead. The sadeekem in Arerz Yisrael will resurrect first. The first of these resurrections shall occur 40 years after the “exiles have been gathered”. The sages say all of these resurrections shall occur over a period of between 210-214 years.  It is know that the Messiah will be revealed before these resurrections and this must be well before 6000 so His revelation can not be that far away. For another perspective know :

History, according to the Talmud, will only last 6,000 years.

According to the Zohar in the last 210-­‐214 years God will resurrect those who merit to live during Techiyas HaMeisim the period of time know as, “The Resurrection of the Dead.” also called “Olam Haba, the World to Come.

According to the Zohar this period follows the Messianic Era. It will begin in the year 2026 CE, according to Rebi Yitzchak, and in 2030 CE, according to Rebi Yehudah. According to both opinions this will be after 40 years of ingathering of exiles. This makes the beginning

of period called “Kibbutz Goliot” (ingathering of exiles), according to Rebi Yitzchak, in 1986, and according to Rebi Yehudah, 1990—and part of the Messianic Era.

The question is, if this is true, then why doesn’t history already look and act this way?

The truth is, Moshe Rabbeinu asked God the same question in his time. After demanding the release of the Jewish people and causing the slavery to get worse and not better, he took the issue up with God:

God! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your Name he has harmed this people, and You have not saved Your people.”

Not much different then today. It looked bad in Egypt too, so bad to so many that 80 percent of the Jews in Egypt did not want to go out of Exile to the Holy land with Moses. They chose to remain in Egypt, they thought that would be better. That did not work out well those 80 percent died in the plague of Darkness ! I hope they get it right this time

BEFORE THE REDEMPTION !

The Ramchal teaches us in Mimor HaIkarim that Israel is designated and destined to attach unto God and to be crowned with holiness. There will come a time when “The Shechinah” (The Divine Presence ) will dwell upon the Jewish people and attach itself unto them. That is what the prophet Isaiah refers to when he says, “And they will say on that day, ‘Behold, this is our God whom we hoped for ! …. Let us rejoice and be happy with His deliverance!’” (Isaiah 25:9). It begins with the Messianic Era, followed by The Resurrection of the Dead, which begins the World to Come . We will achieve all this the Ramchal assures us, sometime before the year 6,000 this will all unfold for sure. This means sometime within the next 224 years! The world will then be transformed as spoken of above, into a new reality. In this reality the deserving will delight in God’s presence with absolute delight that there are not even words to describe now !.This is how it will all come to pass : In the time to come a descendant of King David will be seen to be the true Moshiach (Messiah). The prophet discribes this as, “A shoot will spring forth from the stem of Jesse, and a twig will sprout from his roots. And the spirit of YHV”H will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and the fear of YHV”H . He will be animated by the fear of YHV”H, and neither with the sight of his eyes will he judge, nor with the hearing of his ears will he chastise. He will judge the poor justly, chastise with fairness the humble of the earth, he will smite the earth with the rod of his mouth, and with the breath of his lips he will put the wrongful to death…. The land will be full of knowledge of  YHV”H as water covers the sea bed. And it will come to pass on that day, that the root of Jesse, which stands as a banner for all peoples, to him shall the nations inquire, and his peace shall be with honor” (Isaiah 11:1-4, 9-10).

 

Rabbi Judah Ben Samuel of the 12th century who made some astonishing and specific predictions about the future of Jerusalem and Israel that came true.

Judah Ben Samuel, also known as Judah he-Hasid (Judah the Pious), Said that : “When the Ottomans (Turks) conquer Jerusalem they will rule over Jerusalem for eight jubilees. Afterwards Jerusalem will become no-man’s land for one jubilee, and then in the ninth jubilee it will once again come back into the possession of the Jewish nation – which would signify the beginning of the Messianic end time.”

One jubilee is 50 years (Leviticus 25). It is the 50th year after seven times seven years, the year in which each person should regain ownership of his or her land. Ben Samuel’s calculations were purely theoretical; there was absolutely no sign at that time of their being fulfilled. He himself was not able to experience their fulfillment, for it was only 300 years after his death that the first of his predictions were to come true.

The Mamluks, who had been reigning in Jerusalem since 1250, were conquered in 1517 by the Ottoman Turks. They remained for eight jubilees (8 x 50 = 400 years), that is to say they were in Jerusalem for 400 years. Exactly 400 years later, in 1917, the Ottoman Turks were conquered by the British. The League of Nations conferred the Mandate for the Holy Land and Jerusalem to the British. Thus, from 1917, under international law, Jerusalem was no-man’s land.

Then, when Israel captured Jerusalem in the Six Day War of 1967, exactly one jubilee (50 years) after 1917, Jerusalem reverted to Jewish-Israeli ownership once again. Thereby, according to the prophecies of Judah Ben Samuel, the Messianic End Times began.

Ben Samuel was often called “Light of Israel.” Even bishops came to him for advice. If anyone asked him where his wisdom came from he would answer, “The prophet Elijah, who will precede the Messiah, appeared to me and revealed many things to me and emphasized that the precondition for answered prayer is that it is fueled by enthusiasm and joy for the greatness and holiness of God.”

The rabbi also prophesied that during the ninth Jubilee Jerusalem would be a “no-man’s land.” This is exactly what happened from 1917 to 1967, due to the fact that the Holy Land was placed under British Mandate in 1917 by the League of Nations and literally “belonged” to no nation.

Even after Israel’s war of independence in 1948-49, Jerusalem was still divided by a strip of land running right through the heart of the city, with Jordan controlling the eastern part of the city and Israel controlling the western part of the city. That strip of land was considered and even called “no-man’s land” by both the Israelis and the Jordanians.

It was not until the Six Day War in 1967 when the entire West Bank of the Holy Land was conquered by the Israeli army that the whole city of Jerusalem passed back into the possession of Israel. So once again the prophecy made by the rabbi 750 years previously was fulfilled to the letter.

It certainly would be significant if both 1917 and 1967 were Jubilee years, considering the significance of what happened in Jerusalem on those years. But it gets even more interesting, because Judah Ben Samuel also prophesied that during the 10th Jubilee Jerusalem would be under the control of the Jews and the Messianic “end times” would begin. If he’s right, the 10th Jubilee began in 1967 and will be concluded in 2017

PROPHESY IN THE MAKING NOW !  “Even though I am careful not to share the mysteries, I feel that this is something I am permitted to reveal.This was something Rabbi Isaac had received directly from those who heard it from the mouth of the Vilna Gaon, who said, shortly before his passing: Rabbi Moshe Sternbuch surprised the students on Purim when revealed to them the secret tradition received from the Gaon of Vilna in the context of the event occupation Crimea by Russia , disturbing today the international community. ” Purim is a time for discovering secrets, and I have many secrets I can not reveal them ,” said the disciples , as quoted in a ‘family ‘ , ” but despite what I said I would not reveal secrets , however I must reveal one secret , and that because it is not my secret since been revealed that Rabbi Yitzchak zt member , a student of Rabbi Chaim of Volozhin zt hearing from Gra Zia”a discovered this secret close to his passing , “Rabbi Sternbuch , himself a descendant of the Vilna Gaon . ” When you hear the Russians captured the city cold , you know that start in the time of redemption , and when you hear the Russians came to the city of Constantinople ( Istanbul ) then I wear Shabbat clothes , and you raid them because at any moment the messiah is going to come .” Rabbi went on to explain that ” last week the Russians conquered the Crimea and the whole world raging around this occupation , and by tradition we have Vilna Gaon This is a clear sign of Messiah  .”  More at  http://www.hidabroot.org/ARDetail.asp?BlogID=116114 

I just got this in a E-mail from one of the

kabbalists in Israel

> >>> IMPORTANT NEWS: >>> We have received this notice with instructions to pass on to our contacts and to share with as much people as possible. The Rav hamekoubal Nissim Shalom declared that his grandfather ZT”L appeared to him in a dream Oh oh, remember what happened to Martin Luther King after his “I had a dream”, he ended up 6 ft. under shortly thereafter ….. > >>> and revealed to him that the Machiach is at his door What, and he didn’t open the door???? Ezo averah ! ( what a huge mistake ) >>> , and ordered him to let as many Jewish people as possible know about it as well as many people as possible. The Rav insisted upon the fact that whoever will send this message will be saved from the suffering which are supposed to occur with the coming of Machiach and that whoever won’t do it will sustain a substantial loss of money. The Rav asked to send this message to at least 12 people, a number corresponding to the number of the tribes of Israel. > >>> It is a very favorable moment now in heaven , and to those who might be skeptical and not believe in the words of the Rav should know that the Rav would never make such a declaration without serious reasons to do so because it is forbidden to give false hopes . From the Rav Yoel Benharoushe. Thank you to forward to all your contacts. And now let us move beyond dream land, to something a bit more substantial: Just last week, the first moshiach was decided upon, upstairs, the one that could die at the hands of our enemies. He knows who he is and has been working long and hard to reach this, his starting point. In due course if you see such a fellow and he wears glasses, is a bit thin, knows English well enough to get by well, has a mikvah in his home, uses a dual monitor computer to write on Torah ( ohy, what would the so called gadoyleem say, heaven forfend he even sends out his Torah via internet – have you “religious” fainted yet? ) then you won’t need dreams, nor gadoyleem, pretend, invented or otherwise ….. Important, re-examine the events following the kidnapping of the 3 boys. See for yourselves just what hints ( or perhaps the last chance ) Hashem has provided us, even those beyond the equivalent of dreams. Including of course sabras who are born with all the answers even though they don’t even have the appropriate questions, local military sabras included. Even the Israel military brass were astonished to find so many tunnels into Israel, so extensive and sophisticated is the network of same, and the weapons at the ready therein. More than that, that these “peace partners” and their liter mates had plans to invade Israel in force during this coming Rosh Hashanna, with hundreds of terrorists coming out of each of their 39 holes, with their terrorists wearing Israel army uniforms. All this following the kidnapping of the 3, and as a consequence there of. The time ahead via the Lebanon and Nasralla could be quite difficult indeed. Thus before last Shabbat on the Hebrew news it was reported that the government here is beginning to provide underground protection for the masses starting with underground parking lots being used in time of need as protection. The powers that be know that Nasrallas rockets are large enough such that if one lands between 2 apartment buildings, it has enough power to bring both those buildings down. In other words, the built in bomb shelters are not up the task of defending against such attacks. Nasralla has been making noises of late that he is itching and anxious to get in on the fighting with his 350,000 rockets. In the past his way was to kidnap Israeli soldiers forcing Israel to respond. A word to the wise …..

this next Article is not connected directly to what is written above

” Who is this that comes from Edom with dyed garments of Bazrah ” (Isaiah 63:1)1.

The Zohar says concerning this verse that it describes what is equivalent to the killing of the first born in Egypt. Hashem will come from Bazrah. Just like the world’s hosts went to war against Yerushalym from Bazrah (1st Temple). The children of Edom threw down the walls of the (2nd) Temple. Hashem will put on robes of Vengeance to punish Edom. The mountains will be filled with the dead of the nations. 2 In Pesicta, Rabbi Brachyah tells us this verse refers to the fate of Edom’s (Rome’s) heavenly counterpart, God will one day put on garments of vengeance to chastise Edom for having destroyed his house and burnt his temple and driven the community of Israel into the exile of the nations. Beasts shall feed on the bodies of the slain of the nations on the mountains of Israel for twelve months, and the birds shall feed for seven years.3

” Who is this that comes from Edom with dyed garments of Bazrah ”

The sages say this verse brings the conclusion of the war of Gog and Magog and the coming of Mashiach.

As at this time almost all of Iraq has been taken over by the Islamics calling them self IS (the Islamic State) (NOT IS REAL), except Bagdad. If Bagdad falls Hundreds of American military brass will be killed by the hands of Islamic militants. And america will lose controll of their vested oil interest in Iraq.

The US will not let this happen , this situation may invoke the verse ,” Who is this that comes from Edom with dyed garments of Bazrah “

Botzra is the main oil port of Iraq

read the whole article here

https://godssecret.wordpress.com/category/prophesy-now/

1 ” ” 30

2Zohar Barashit p211b,Vayikra 89a

3Pesicta dR. Kahana231a

http://www.youtube.com/watch?v=byAoFbA6cr8

When we check dating of events of Galut (exile) of Bavel in Jewish chronology against secular dating,

we find a striking discrepancy

of 163 years (We are 163 years

beyond the given Hebrew date):

Destruction of the 1st Beit HaMikdash Temple

Secular Dating: 3338 (423BCE)

Jewish Dating: 3175 (586BCE)

According to the rabbinic chronology of Rabbi Yose b. halafta in his work, Seder Olam Rabbah, Nebuchadnezzar destroyed the temple of Solomon in the year 421 BCE instead of 586 BCE by western academic chronology. Cyrus (Koresh) the Great conquered Babylon in 539 BCE and by the Jewish calendar it was the year 368 BCE. Two years later, according to the rabbis, Xerses (aka Ahashverosh / Ahasuerus) who ruled over Persia between 366 – 352 BCE married and ruled with Esther as his queen, while western academic chronology gives the reign of Xerses as 486-465 BCE.

Thus according to the secular dating we are less than 63 years from the 1000 years of desolation. Which is referring to a completely different kind of word, it will make this world a desolation compared to what will be then. Maybe the Prophets and sages wanted to hide the true date so people would make repentance out of free will and not because they were running out of time ! BUT THERE IS MORE

The Supernal Bride is the Shechinah and is called Shanah” [ Year]. The Solar year consists of 365 days, the Lunar year consists of 354 days, the same amount as the numerical value of the word “שנה” ( if we add a “collel”). ]The repair of the supernal bride is  through  12 angels. The Supernal Bride  is Malchut , the Bride has no happiness except when Z”A, her husband gladdens Her body in the secret of Yichud [unification], and her ‘repairs’ The Tzaddik is the one who gladdens Her. He is Yesod, through him, Her body and face are repaired. The Yesod is called נק”י  [clean] .The “sadeek” is the groom if he is נק”י  he will not to have to toil in worldly matters  things that wouldl take him away from gladdening her but he will occupy in Torah so to gladden her, and he will be free of every pressure so they will find happiness above and below, and  awaken happiness above. Through the happiness of the Bride below there will be happiness to the Bride above. Happy are those in this world, and happy are those in the world to come.

We add a extra month of Adar on some years , Adar is the last month of the year according to the Torah. The God kindly gives us a month of more time when the months of the year are coming to a end. According to the rules of the calendar, and Torah law all holidays, birthdays and anniversaries of deaths that take place in Adar are celebrated during a leap year in Adar 2, except we celebrate in Adar I the births and deaths of people who were actually born or died during Adar I when it was a leap year. The extra month of Adar in a leap year is outside of our normal time frame, mostly being additional in quality. It is the God giving us more time, use it wisely.