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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: , ,




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 :


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.


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.


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

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.


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.


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 !

Attaining the Holy Spirit
January 31, 2017, 11:56 am
Filed under: meditation, PROPHESY, Ruach haKodesh-The Holy spirit


    The ability of the Biblical Prophets to prophesize did not come from no where. They learned, trained and worked to be blessed by the God to be able to manifest these abilities. The Rabbis of the Sanhedrin through out the centuries, would Teach the techniques Hinted at in the Sefer Yetzirah. They called it “Schools of Prophecy”. Most people do not realize that it is necessary to learn to be a Prophet. Once one learns the technique, then and only then, will The God choose those who he wants to be Prophets to the generation. These same techniques allow people to Experience/Know The God in a way that is not available through other techniques. Prophesy at this moment is not available but from these same techniques one is able to come upon various levels of “Ruach HaKodesh”. The Holy Spirit, those who work towards this goal their “Davakut” (cleaving to God) causes their soul’s connection to rise up to “Ayn Sof” (Infiniteness of God), since every connection ultimately goes up to its root and source  in “Ayn Sof”  “Ayn Sof”  is  not like the “sefirah”  (Divine emanation)  “Keter”, which the aspects of “Rosh” (Head) and Sof (end) can be imagined in some ways. But Keter is the uppermost point, the concealed beginning of everything, stands within the thought, which is called Chuchmah (wisdom- the first creative flash), since Chuchmah emerges from Keter, as it is written, “But wisdom, from where shall it be?” He made an end, called “the end of the matter,” Malchut is the end of all the lights. But there, in Ein Sof, there is no end.  Ayn Sof is neither  known nor has a Sof [end], nor become a Rosh [beginning]. The Zohar says There are no desires in Ein Sof, nor are there lights or candles. It is unattainable. and unknown. It is the highest and most concealed, called “Ayn” [absence/null] In Ein Sof, not a word can be said, for there is zero attainment in it.

From the book Marachot Eloheme we learn that the main intent in GOD’s desire to create the world was so that man should become complete and thus merit to have Ruach ha Kodesh (Spirit of Holiness) dress upon him. By this he would reach levels of prophesy, and fill the world with peace and life. This would leave the force of evil no place to rest on, so it would die. When the yetzer hora (evil inclination) dominates then the light that GOD hid for the sadeekem (righteous) is hidden. It cannot be comprehended, but becomes hidden because of the serpent.  This light is the yesod (foundation-gateway) of חיים (true life). A man can come to comprehend but a little bit only after great toil. In his body there must illuminate fear before he will be given any comprehension in these matters. This is a ruling of the tree of life, also according to this sadeekem are given comprehension in Gan Aden (Garden of Eden). GOD is exacting in the judgements of this matter to the finess of “a single hair”. This is whats called the 2 sided sword, it is before Gan Aden (Garden of Eden). GOD placed this sword in Gan Aden to guard the way to the Atz Chym (tree of knowledge) after Adam sinned and was no longer fit to eat from it. Know that in the Torah rests the comprehension of the fruit of the Atz Chym (Tree of life).1 Its written “A flaming sword stands to the east of the garden to guard the way to the Tree of Life” (Genesis 3:22-24). The way is derech eretz (proper conduct).2

   The level of Torah call “Torat Atzilut,” (World of Emination) or “Torat Moshiach,” (Torah of Messiah) is level of Torah that will return to us at the time of the Moshiach. It is the Torah that is  called  Aitz HaChaim (the Tree of Life). It can only be an elixir for life. It is the ultimate level of Torah, that of the First Tablets. It is a “elixir for life” and it will automatically promote Derech eretz (ethics). This level of Torah called Aitz HaChaim is Chesed (kindness)-based. It automatically fixes the character of the person who learns it, and those whom he affects. The second set of tablets Moshe descended with eighty days later are on the level of the Aitz HaDa’at Tov v’Rah (tree of good and evil). It is either an “elixir for life”, or “an elixir for death”. The Second Tablets is the Torah of the world of Beriyah. The Gevurot (severities) in them are the prohibitions of the Torah. They are for the sake of protecting and distancing from impurity and filth, which is death. This is the Torah we all have now. The level of revealed Torah that the Jewish people departed Mt. Sinai with was not that of the Aitz HaChaim, but that of the Aitz HaDa’at Tov v’Rah, with which Gevurot (forces of severity and restriction) are associated. With this level of Torah there is no guarantee that one will automatically be elevated.  Derech eretz (ethics) must precede one’s approach to this Torah. If one is to be able to receive the “light” and use it to make “tikunim” (fixing) and gain divine awareness.3 In Beor Esser Sefirot it is taught that he who walks in simplicity without צורה (form) or דמות (likeness) and is far from physicality and recognises their creator Who created them.He does not go after his eyes. There is open to him the gate of righteousness in his heart. Then he can call to The God. They call and see the Glory of GOD (the name of God) and they understand the סוד (secret), because there is nothing but GOD. They give over yichud (unification of the Name of God) twice daily. This is the gate of heaven. To them is אות (signs). Their eyes see. GOD does miracles and wonders. The fool does not understand this.4

   It’s taught in Pre Atz Chayim that the voice and breath make a “makava” (divine chariot)  to join with the souls of the “sadeekem Reshonim”. Breath is the aspect of ה of יהו”ה , while voice is from thought is from the ו. Rabbi Moshe Chyim Lazatto teaches that the souls of sadeekem (Holy men) become “ibor” (impregnate- joined) with the Nefesh Ruach and Nashama (Animal Emotional and intellectual soul)of men. Its even possible to reach to the soul of Moshe.5 One who speaks Torah in the name of a sadeek (Holy man) his Nashama is with him, and he works with him. He also recieves the light of the sadeek’s Torah. It goes over strengthening his Nashama. If one does not give over the Torah in the name of him who spoke it first its supernal light is withheld.6 The Ar’i Hakodesh also taught that he merited Torah by working hard to understand the zohar. Three times each day Eliyahu Ha Novi would come to teach Rebbi Shimon and Rebbi Eliazer, how can one not read it ?. Rabbi Argosi teaches that from learning Zohar one merits levels very high in Olam Haba which are otherwise inaccessible. This is becouse with the Zohar’s understandings concerning the mitzvot. The mitzvot have more value. There is no end for a man to apply understanding to the mitzvot. The Ramban said “ The foundation of all “Chachmot” (wisdoms) stands on who is GOD.7 In Shar Mimori Rasb’y the Ar’i teaches that nashamot of “Imma” are drawn from “imma Illah” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה  שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”.8 Rabbi Nachman of Breslov teaches that through faith one achieves intellect.9 Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah and Bina in Keter by Dat . Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim. It is the source and Nashama of Teferet. Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. Ultimately רעותא (arousal) is Divine will, it is Ketter. This is life of the worlds which is the Yesod below illuminating upon the earth which is Machut. Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah  reaching chesed. Keter makes a path (of Bina) for itself. It is the dwelling place of the Shechinah. 10 It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).11

    The main intent in every revelation of GOD and in every creation is only for the Torah and Yisrael. Every man and the whole world was only created for this. The purpose is to nullify the klippot after this there will be refined our bodies and chitzon and they will be united with the Nashama and together they will rise to Malchut of Atzilut. As this is the essence of the most perfect union. From there it can rise up with no limit. Till Malchut of the Ayn Sof. This is the first source. This whole tikun is only made through the Torah and Yisrael. The source of Torah is the first revelation of light from Ayn Sof (Divine Infinate), this is the source of everything and to where it returns. The source of Yisrael is malchut of Atzilut. From there is created all of Bria Yetzera and Asiyah. Bria Yetzera and Asiyah (Spiritual worlds) are chitzon (external) and the Nashamot of Yisrael are penimi(internal), they are upper Dat. The middle pillar which is the secret of the Torah has light of the Ayn Soff. From the Dat in Machut are the souls of Yisrael. Revelation of penimi (internal aspect) of Dat (Dat) is from the central pillar by מ”ה. From it goes out Nashamot (Souls) with the light of the Torah.

  1. 1Marachot eloheme

  1. 2Tanna d’Bei Eliyahu

  1. 3Sha’arei Leshem, p. 454

  1. 4Beor Esser Sefirot

  1. 5Share Ramchal p.253,Lecutey Maharan p.76

  1. 6Tikunim Chadashim-Ramcha’l p.171

  1. 7Shomer Emunim p.23

  1. 8Machashif halavon yaakov abuchizera p.228

  1. 9Safer Middot

  1. 10Aor Yakar Vol 2 Noach p.90,168,30,37,54,Safer Leshem

  1. 11Shomer Emunim p.69

This is from the Book

The Owner’s Manual to the Soul

The Kaballah”

Read more and see other books



December 22, 2013, 9:10 am
Filed under: Gog, Great Days, PROPHESY | Tags: , , , , ,



UPDATED june 21sT 2016

Dreams are 1/60th of Prophesy ! The vowel חולם “Cholem” is a “segulah” (wondrous power) for a חלם dream (Zohar Tikunim)

Prophesies are revealed in such a way, that their fulfillment depends on the future actions of people. Some prophesies are conditional, the sages say all the bad things the prophets say do not have to happen while all the good will come to pass. Those prophesies that had a sign given will definitely be fulfilled. Similarly, the lives of our fathers were a sign for their children, and they firmly established what will happen to the later generations. This is known that “Maasei Avos – Siman Lebanim” – what occurred to the patriarchs is a sign to their descendants.


Prophesies about the “End of Days” can be fulfilled in many ways. The Talmud says (Sanhedrin 94a) that if King Hezekiah and his generation had merited it, he would have been the Moshiach, while the king of Assyria – the predicted arch enemy of Moshiach – Gog, the ruler of Magog. Therefore we can only know what was meant by a prophesy after it was fulfilled, Prophesy is left ambiguous so to not interfere with our free will, thus allowing a number of possible outcome based on our marit or lack of it and Divine mercy. Hashem’s knowledge is not as the knowledge of a human being. Hashem is outside of time. Even though the future to a large extent depends on our actions or lack of them based on free choice, Hashem looks at history and predicts potential events. Prophecies are given in a way that they can be fulfilled in many different ways. Hashem’s  knowledge does not force the future, most of the time.


Prophets are from the side of Netzach and Hod. In them is included the two names which are יאהדונה”י . These eight letters correspond to the eight books of the prophets. Because the Torah was given through Her (the Shechinah) . God said to Moses, “You shall see my back” (Ex 33:23). No prophet or wise person is able to rise above without this. The outer keys are called her face, the inner face is the inner keys. if a person does not have the outer keys how will he enter inside, therefore it says, “This is the gateway to יהו”ה” (Psalms 118:20)

(zohar Tikunim)

    Prophesy is not just as a prediction for the future but also as a kind of “road map” for what people are supposed to do. It gives us guidelines for future history.






























WORLD. the


The prophet Zechariah



” All the nations of the

earth will gather about

Jerusalem. ” (12:3)


The Radak teaches that

the nations will be

destroyed through this.

As Zechariah reveals


” On that day I will

destroy all the nations

that come upon Jerusalem

“. (12:3)


How the redemption will transpire
August 1, 2011, 12:36 pm
Filed under: PROPHESY



939 – 1038


Regarding what you asked to have explained to you; namely, how the redemption will transpire from its start to its end, and (regarding) the resurrection of the dead, and (regarding) the renewal of the heavens, were I to expound each and every matter in all its particulars, the appointed time would expire (before I could finish), but I will indicate some general points about each matter, and so I speak (as follows):

When seven years remain of the years comprising the ‘appointed time’ (הקץ), these will be the years when redemption commences, for the Sages provided an identifying sign for them when they said: ‘the week (שבוע) when the son of David comes ….’ During that week Edom will rule over Israel for a period not less than nine months and no more than three years. This is because Israel can only take sovereignty away from Edom, as it says : ‘Edom will have possession; Se‘ir, their enemies, will have possession, but Israel will powerfully prevail. One from Jacob will rule, and he will destroy what remains of the city’ (Num 24:18-19), after Edom has taken sovereignty away from Asshur, as it says : ‘ships will come from the place of the Kittim, and they will afflict Asshur and ‘Ever, and even he will be destroyed forever’ (Num 24:24), after Asshur has taken sovereignty away from the Kenites, who are the Midianites, who are the Ishmaelites, as it says: ‘however Qayin (i.e., the Kenite) will be consumed until the time when Asshur takes you captive’ (Num 24:22). Therefore when we see that Edom has attained ruling authority over the land of Israel, we can affirm that our redemption is beginning, as it says: ‘deliverers will ascend Mount Zion in order to judge the mountain of Esau, and sovereignty will belong to the Lord’ (Obad 1:21).

At that time [at God’s instigation] there shall arise from among the descendants of Joseph a man who will be called the Lord’s Messiah, and many people will assemble around him in Upper Galilee, and he will become their ruler. Other people will continue gathering themselves to him, two or three coming from this province, and four or five from that one. Regarding this time as it says : ‘I will take you—one from a city, and two from a family’ (Jer 3:14). However, most of Israel will remain in their places of exile, for they will not realize that the appointed time has come.

Then the Messiah of the lineage of Joseph will go up from Galilee to Jerusalem together with the people who had gathered themselves to him, and they will kill the official appointed by the ruler of Edom and the people associated with him. Regarding this time Tanach states: ‘I will enact my vengeance against Edom by the agency of my people Israel’ (Ezek 25:14). He will dwell in Jerusalem for a brief time.

When all the nations hear that a king for Israel has arisen in Jerusalem, they will rise up against them in the rest of the provinces and drive them out. They will say to them: ‘Up to now you dwelt loyally with us, since you had no ruler or prince of your own. But now that you have a ruler, you can no longer dwell in our land!’ Many Israelites will go out into the wilderness regions adjacent to their (former) homelands—regarding this time it says: ‘I shall make you enter the wilderness of the peoples’ (Ezek 20:35)—and they will dwell there in tents, as it says about this time: ‘I shall make you live in tents again’ (Hos 12:10). Many of them will lack food and water, and they will experience suffering based on their (previous) deeds. Tanach states about this time: ‘I will make you pass beneath the rod, and I will bring you into the bond of the covenant’ (Ezek 20:37). Many will abandon the covenant with Israel, for they will be weary of their lives (as Jews), and about them Tanach has stated: ‘I will purge from among you those who rebel and those who offend Me’ (Ezek 20:38).

It will happen that when the Messiah of the lineage of Joseph and all the people who are with him have made their dwelling in Jerusalem, Aramulus will hear the news about them. He will come and prepare charms and enticements so as to lead many astray by them. He will come up and do battle against Jerusalem, and he will defeat the Messiah of the lineage of Joseph and his people. Some of them he will kill, whereas others he will take captive, and he will divide their spoil. Regarding this time Tanach states: ‘I will gather all the nations at Jerusalem to do battle’ (Zech 14:2). Even the Messiah of the lineage of Joseph will be slain, and Israel will experience great distress. Tanach reveals about this time: ‘and they shall look to Me about the one whom they pierced, and they shall mourn for him as one would mourn an only child, and feel bitterness about him as one would feel bitterness about (the death of) a firstborn son. On that day the mourning will be great in Jerusalem’ (Zech 12:10-11).

Why will Aramulus be granted the power to kill the Messiah of the lineage of Joseph? (This will occur) in order to break the heart(s) of the dissenters among Israel; i.e., those who have no faith. They will say: ‘This is the man for whom we have been waiting? He has come and been slain! No more deliverance remains for [for Israel]!’ They will abandon the covenant of Israel and cling to the Gentile nations, but these latter will kill them, for it says about them: ‘all the sinners among My people will die by the sword’ (Amos 9:10). Consequently those who remain in Jerusalem will be refined and purified, and also those who went out to the wilderness areas will be tested and refined; about two parts will be left over from these and about a third will be left of those. About them Tanach testifies: ‘and it will come to pass in all the land—utterance of the Lord—that two portions in it will be cut off (and) will expire, and only a third will be left in it. And I will bring the third part into the fire, and I will refine them like one refines silver, and I will test them like one tests gold’ (Zech 13:8-9). During that time all the ‘messianic birth-pangs’ will pass over them, those things which have been expounded in numerous places from Scriptural verses and the teachings of our Sages, may their memory be blessed. Afterwards they will cry out, and the Holy One, blessed be He, will hearken to their cry, as Tanach promises: ‘and he will call upon My name, and I will answer him.’ (Zech 13:9).

At that time Elijah will appear in the desert among those who are located in the wilderness regions, and he will restore their hearts, as it says: ‘he shall turn the heart of the fathers to the children, and the heart of the children to their fathers’ (Mal 3:24). The Messiah of the lineage of David will suddenly appear to those who are in the Land, for the Messiah of the lineage of Joseph had previously assembled the people before him, as Tanach states: ‘behold, I am sending My messenger, and he will prepare the way before Me. Suddenly the Lord Whom you seek will enter His Temple’ (Mal 3:1). The Israelites who are in the wilderness regions will follow Elijah until they meet the Israelites who are with the Messiah of the lineage of David in Judaea. it says about them: ‘in those days the house of Judah will come with the house of Israel, and they will come together from a northern land unto the land which I bequeathed your ancestors’ (Jer 3:18).

Most of those who were slain will lie dead in the Land for forty days, for when the Messiah of the lineage of Joseph is killed, his corpse will be cast aside for forty days. Nevertheless no impure thing will afflict it until the Messiah of the lineage of David comes and resurrects him at the command of the Lord. This will be the first of the signs which he will perform; namely, the resurrection of the dead, for he will regain life.

Then the Messiah of the lineage of David, Elijah, and the Israelites who came from the wilderness regions to Jerusalem will dwell securely (and) undisturbed for a long time. They will construct houses, plant vineyards, and enjoy prosperity in business and trade. (This situation will continue) until Gog hears news of them, as it is written: ‘I shall come up against a land of unwalled towns; I will come to those who are tranquil (and) who live unsuspectingly’ (Ezek 38:11). The land of Gog is Magog, (a territory) in the land of Edom, for Tanach has said about him: ‘[Gog of the land of Magog] is chief prince of Meshek and Tubal’ (Ezek 38:2). He will bring (with him) peoples from all of its surrounding areas and from Edom, as Tanach attests: ‘the far reaches of the north and all his flanks—numerous peoples’ (Ezek 38:6). There will moreover be augmented by masses (of people) drawn from every city and province through which they pass: (some will be) wicked and destructive men intending to mob them and annihilate them, but (also) others, some of the best of the Gentiles, ‘who plan to gather beneath the wings of the Shekinah.’ All of them will come to do battle, and they will fight against Jerusalem with the Messiah of the lineage of David and those persons with him. it says about this time: ‘behold I will make Jerusalem (to be) a cup of venom’ (Zech 12:2), in addition to what is said in the passage about Gog (i.e., Ezekiel 38-39). At that time a mighty earthquake will also rock the Land of Israel.

The Lord will come forth and wage battle against those nations’ with four types of catastrophic blows. Some of them will perish by fire, brimstone, and catapulted boulders—these latter are the ‘hailstones’ mentioned in the Scriptural verse: ‘torrential rain and hailstones, fire and brimstone’ (Ezek 38:22). Some of them will perish by the sword being wielded by this one against that one, as Tanach states: ‘I will summon for a sword to be used against him throughout all My hills—utterance of the Lord God—each one’s sword will be against his brother’ (Ezek 38:21). There are some whose flesh will rot away limb by limb. Regarding them Tanach states: ‘this will be the plague with which the Lord will afflict all the peoples who unite together in battle against Jerusalem: their flesh will rot while they are still standing on their feet, their eyes will melt in their sockets, and their tongues will putrefy in their mouths’ (Zech 14:12), and it will happen that when one (of these) grabs the hand of his colleague in order to gain support for himself, his hand will be pulled off, as Tanach predicts: ‘each will grasp the hand of his colleague, and his hand will prevail over that of his colleague’ (Zech 14:13). Others of them will fall casualty to blindness, an injured hand or foot, or a lacerated nose or ear. These will take flight and go to distant provinces, and there they will recount what they saw with their own eyes, as it says: ‘I will put a mark on them, and I will dispatch some of them as refugees to the nations, to Tarshish, Pul, and Lud, those who bend the bow, to Tubal and Ionia; distant coastlands that have not heard My news and have not seen My glory, and they shall recount My glory among the nations’ (Isa 66:19).

At that time all the nations of the world will take thought and say, ‘What sort of gift might we bear to this king? Are not all kinds of money, clothing, or vessels reckoned as nothing before him? Let us bear to him the descendants of his people and his congregation as a gift!’ For Tanach states: ‘they will bring all your brethren as a gift for the Lord’ (Isa 66:20). Each nation will transport them in accordance with its wealth. Some will ride on horses, in chariots, in wagons, on mules, and on dromedaries, whereas others will be carried by them on their shoulders, as Tanach predicts: ‘They will bring your sons in their arms and will carry your daughters on (their) shoulder(s)’ (Isa 49:22). Some will ride on ships from Tarshish, for Tanach states: ‘ships from Tarshish will be among the first to bring your children from afar’ (Isa 60:9). Others will be in reed vessels, as it says: ‘who sends emissaries by sea in reed vessels floating on the surface of the water’ (Isa 18:2), and it also says: ‘from the other side of the rivers of Cush my suppliants, O daughter of Putzay, will bear my gift’ (Zeph 3:10), and it also says: ‘O land of buzzing wings, which lies beyond the rivers of Cush’ (Isa 18:1). No wooden ships are able to travel there due to the rocks and shoals which lie concealed in the water. As for the remainder of Israel—those found in wilderness regions where there are no Gentiles to bring them—our God will lift them up as if by winds, for Tanach states: ‘I will say to the north, “Give!” and to the south, “Do not hold back!”’ (Isa 43:6), and they will likewise be borne upon clouds and fog, as Tanach states: ‘Who are these floating like a cloud?’ (Isa 60:8). At the approach of these exiles, the sea of Egypt will be divided for them at one spot, and the Euphrates river will be split at seven places. With regard to this time Tanach states: ‘I will open rivers on the heights and fountains in the midst of plains; I will make the wilderness a pool of water, and the arid land a place where water gushes forth. I will place cedar, acacia, myrtle, and oil tree in the wilderness, and I will set out together in the barren plain cypress, elm, and box-tree’ (Isa 41:18-19)—these latter will serve as shade for them. No single Israelite will be left alive in any (foreign) place when they come to Jerusalem, for it says: ‘I will not leave a single one of them there’ (Ezek 39:28).

And after all who are alive have been gathered together (in Israel) and no Israelites remain (in the Diaspora) save for those who have died, a loud blast will be blown on the shofar, the earth will shake, and the Israelite dead will resurrect, as it says: ‘on that day a loud blast will be blown on the shofar’ (Isa 27:13). They say that Zerubbabel will be the one who blows this shofar. Why will there be a massive earthquake? This is to effect the release of the bones which have been crushed into powder and then incorporated into buildings and baked into bricks and upon which debris has collapsed, so that each bone can draw near to one another just as it is described in the Scriptural portion about the valley (i.e., the ‘valley of dry bones,’ or Ezek 37:1-14). The Holy One, blessed be He, will stretch tendons among them, encase them in flesh, and cover them with skin, but they will be lacking an animating breath. Then the Holy One, blessed be He, will make a vivifying dew fall from heaven, a dew which contains within it a light which revives life, as it says: ‘Your dead will revivify; they will raise my corpse. Awake and shout, O dwellers in dust, for your dew will be one containing light’ (Isa 26:19). They will realize that they were formerly alive, then dead, and now revivified, for it says: ‘You will know that I am the Lord when I open your graves and conduct you out of your tombs, O My people!’ (Ezek 37:13). Everyone who had some sort of physical defect will initially arise with that defect: if one was elderly (at the moment of death), one will return in this elderly state and weakened condition. (This will be done) so that they (i.e., skeptics) might not say: ‘these are really different creatures (and not the resurrected dead)!’ Afterwards the Holy One, blessed be He, will heal them, as Tanach states: ‘then the eyes of the blind will be opened, and the ears of the deaf will be cleared; the crippled one will leap like a gazelle, and the mute tongue will shout’ (Isa 35:5-6), and Tanach also says: ‘your youth will be renewed like the eagle’s’ (Ps 103:5). [And from whence do we learn that the resurrection of the dead takes place during the time of the Messiah? it says: ‘we shall raise for him] seven shepherds and eight human princes’ (Mic 5:4). [Our Sages of blessed memory say that the seven shepherds] are Adam, Seth, Methuselah, Abraham, Jacob, Moses, and David; and the ‘eight human princes’ (nesikey adam) are Jesse, Saul, Samuel, Amos, Zephaniah, Hezekiah, Elijah, and the Messiah. Who will be resurrected? All those in Israel who were completely righteous and those who even though they committed sin made repentance (will be resurrected), but those whose iniquities are more numerous than their merits and did not make repentance will not arise during the time of the Messiah, for Tanach states: ‘many of those who repose in the ground will awaken: some of them to life eternal, but others of them to derision (and) to eternal abhorrence’ (Dan 12:2). This is why our Sages have taught: ‘if someone is ill and approaching death, they say to him: “Make confession!” Such is the way with all those who are about to die—they make confession. And if they do not know how to make confession, they tell them: “Say—I have sinned, I have erred, and I have transgressed! May my death serve as atonement for my wickedness!”’ This insures that all Israel will merit resurrection from the dead. Furthermore, the dead whom the Holy One, blessed be He, will resurrect will not return to dust, for Tanach states: ‘these to eternal life’ (Dan 12:2), and it also says: ‘all who are inscribed for life in Jerusalem will be called holy’ (Isa 4:3). Israel will marvel and ask: ‘From where have all these suddenly come?’ This accords with Tanach: ‘She (Zion) will say to herself: “Who engendered these with me?”’ (Isa 49:21). Even the gentile nations will be amazed, as it says: ‘Who has ever heard of anything like this? Who has ever seen anything like these things?’ (Isa 66:8).

After the dead and the living have been assembled together, the form and feature(s) of the Temple will be revealed to us on its site: it will correspond with the vision which the priest (and) prophet Ezekiel the son of Buzi (upon him be peace!) saw. There are some who say that it will descend to its site from heaven, as it says: ‘Jerusalem already constructed like the city joined together with it’ (Ps 122:3).

Then all the children of Israel will become prophets, for Tanach states: ‘it shall come to pass after this that I will pour out My spirit upon all flesh, and your sons and daughters will prophesy’ (Joel 3:1). The same will happen to the male and female servants of Israel, as it says: ‘in those days I will pour out My spirit even upon slaves and maidservants’ (Joel 3:2).

Those gentile nations who remain [alive] will become proselytes, as it says: ‘for then I will restore a pure speech to the nations so that all of them might invoke the name of the Lord’ (Zeph 3:9), ‘and they will say: “Come, let us ascend the mount of the Lord to the Temple of the God of Jacob, and He will teach us His ways so that we might walk in His paths. For Torah issues forth from Zion, and the word of the Lord (comes) from Jerusalem!”’ (Isa 2:3). And when they arrive in the presence of the King Messiah, he will command that they cease engaging in violence and wars, for it says: ‘they will beat their swords into ploughshares, and their spears into pruning-hooks; one nation will no longer lift a sword against another, and no more will they learn the art of warfare’ (Isa 2:4).

Then He will resettle Sodom and Gomorrah in their cities and the whole of the plain so that the Land of Israel will no longer be blemished by the devastation (which took place) within it, as it is written: ‘and your sisters—Sodom and her suburbs—will return to their former condition’ (Ezek 16:55). All dangerous wild animals will cease to exist in the Land, as Tanach states: ‘the wolf will live with the lamb, and the panther will repose with the goat-kid; the calf, the lion, and the fatling will be together, with a small child leading them. The cow and the bear will graze: their offspring will lie down together, and the lion will feed on straw like an ox. An infant will play over the hole of a serpent; a small child will stretch his hand over the lair of a snake. Nothing terrible or destructive will happen on the whole of My holy mountain, for the Land will be filled with knowledge of the Lord just like water covers the sea’ (Isa 11:6-9).

The people whom the King Messiah found still alive will live long lives and then die, as Tanach states: ‘they will not build and another live (there), nor will they plant and another consume (the fruits), for the days of My people will be as long as the days of a tree’ (Isa 65:22). No one will die in the prime of life or as a child, for it says: ‘no longer will there be an infant or an elder who does not live out their full lifespan. A young boy will be one who dies at one hundred years of age, while the one who fails to attain one hundred years will be thought accursed’ (Isa 65:20). It is doubtful that such a one would die; rather, this will be the way it is at the time of redemption. Whoever dies at the age of one hundred then will be comparable to one who dies at the age of twenty now, and should one who is one hundred years old wrong someone so that the latter curses him, they would not tolerate it, for he would not deserve toleration in their estimation, since he would be equivalent to our youth of about twenty years of age. There are some who say that death will be uprooted from the world, for it says: ‘He will eradicate death forever’ (Isa 25:8). Others say that they will be dead for only three days and then they will revivify, and about them it says: ‘He will invigorate us for two days, and on the third day He will raise us up, and we will live before Him’ (Hos 6:2). The dead ones who resurrect during the time of the Messiah will live eternally in the World to Come thanks to the merit of those who were completely righteous.

In those times when the Temple and Jerusalem are revealed, the Shekinah will descend from heaven and stand erect like a column of fire extending from the ground to the sky, as Tanach foretells: ‘and the Lord will create upon all the locality of Mount Zion and its place of assembly a (canopy of) cloud and smoke by day, and a bright flame of fire by night’ (Isa 4:5). All who seek to come to Jerusalem will see that column of fire on its eastern edge and will be guided by its light until they arrive in Jerusalem, as Tanach states: ‘the nations will come to your light’ (Isa 60:3). That light consequently will be brighter than the light of the sun or moon, for it will darken them, as it says: ‘the moon will darken and the sun will blush, for the Lord of Hosts will reign on Mount Zion and in Jerusalem’ (Isa 24:23).

At that time they will notice that the heavens and earth will look as if they have been remade, as if the heavens and earth existing at the time when Israel was subjugated departed and were replaced, and a new set of heavens and earth put in their place. For it says: ‘behold, I am creating new heavens and a new earth’ (Isa 65:17). Moreover, both Jerusalem and Israel will notice that they themselves have become as new, as if the Jerusalem and Israel existing at the time of their subjugation have passed away and been replaced, and others put in their place marked by joy and celebration, as Tanach notes: ‘for behold, I am creating Jerusalem (as a place for) rejoicing, and her people (as a cause for) delight’ (Isa 65:18).

They will dwell in their kingdom until the end of the world. There are some who say that this will be at the completion of seven thousand years counting from the era of Creation. Others say that many thousands (of years) beyond reckoning will transpire, and that eventually the heavens and earth will perish, as Tanach states: ‘for the heavens will dissipate like smoke, and the earth wear out like a cloth garment’ (Isa 51:6). The dead who resurrected and witnessed the redemption will depart bodily for the World to Come, as it says: ‘My redemption is eternal, and my victory will not break apart’ (Isa 51:6). At that time the Holy One, blessed be He, will create another set of heavens and earth different from those (which deteriorated), and the righteous will make their dwelling among them for all eternity, as Tanach envisions: ‘for just as the new heavens and the new earth which I made endure before Me, so will your offspring and your name endure!’ (Isa 66:22).


Zohar also means “be careful”
April 15, 2011, 12:54 pm
Filed under: Death, PROPHESY

Achrey Mot   (After Death)                          Bs”d

Our parsha begins speaking concerning Aharon’s sons who went to far spiritually, and this resulted in their death. If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael, who die by a angel of mercy. They ascend into “Kodesh Elyon”1 All buried in artz yisreal are as buried under the alter and are thus atoned for.2 When a gentile dies in “Aretz Yisrael” his Nashama is pushed out and forced to roam in many wanderings until they leave “Aretz Yisrael”, and reach the impure region where they belong. As they have not prepared themselves by Torah and mitzvot. One who lives outside “Aretz Yisrael” draws upon themselves a strange “ruach”,one of impurity.When they die if their body is brought to  “Aretz Yisrael” this is a abomination. They defile the land.3 The day of one’s death is called “יוםיהו”ה” (day of Hashem).4 When the Nashama goes out of its body it sees the face of the Shechinah. This “segulah” is specifically according to their actions while living, thus they merit to ”devacut” (cleaving to Hashem).5

Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י (your go-d). By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he recieves anything from Chuchmah Elyonah (supernal wisdom) So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah (Divine wisdom) of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of  Keter is to them all. It is the first cause close to thought that arrouses the movement to ask, arrouse will and thought. These are one thing and are not separated. רצון (will) rises up in all levels till reaching the level called חשק (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח (power). The giving of חשק (desire) is a אות (spiritual sign) it is צבאו”תאלהי”םיהו”ה . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אורעצום (essential light).6

Rise to the level of Navua (prophesy) by making a markava (chariot) to Teferet (divine harmony-balance). There are 3 levels of navua. First level is from chitzonim (the otherside). This is when one’s thoughts are not their own but those of the otherside. This level is tuma (impurity) as Billam and Lavan. They go into pardes (upper world) peek and  tread on the shoots and blemish there. They peek and die. There are those who go in peek tread on the shoots blemishing them and go out. One must be careful not to do this. 2nd is returning to the land. Then one can begin eating the herbs of the field. All the prayers of man his actions and tikun are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot. All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper navua. With the herb of the field they can enter in peace and go out in peace.  This is secret of the Nefesh. There is a level above this. It is the supernal bread of Binna. This is secret of the Ruach (spirit). This is Hidden in the sefirot. In the shadow of Yisrael is nourished Sucat shalom for us. This is as it is said “By the sweat of your brow you will eat your bread”. A level above this is Trumah (holy portion) it is of Nashama. This is the secret of navua braking forth, until the navua of Moshe. 7

January 21, 2011, 2:27 pm
Filed under: PROPHESY, Uncategorized

   There are two prophesies of Jeremiah  predicting two different seventy year periods. One was the period between the Babylonian conquest of Judea and the beginning of the redemption during the reign of the Persian king Cyrus. The second seventy year period starts 18 years later than the first, when our nation was exiled from the Holy Land. It ends also eighteen years after Cyrus, when king Darius allowed us to finish building the Second Temple.




Now we will look at what is to come in the future according to the vision given to us from the Creator by our beloved prophets. From this we will see the great good which our Beloved Creator wishes to bestow on the world, and on the nation of Israel in particular physically and spiritually. Then we will look at what the prophets have given to us as instruction for these later days to merit these blessings. I ask you my beloved friend to take to heart these teachings and act upon them immediately. Sharing them with those who have an ear to hear, as the hour is late. Now let us proceed with ” GREAT DAYS “, explanation and description of the Messianic revelation, these being words of consolation and comfort telling us of the time to come, the reward for the righteous. It is out of such great kindness that the largest parts of the writings of the Prophets are filled with messianic imagery,” Blessed is his Holy name because his kindness endures forever”. Now we shall look at Israel inheriting the land, the miracles, signs and wonders and the revelation of The Messiah in the messianic era.

The Prophet Isaiah states:

” For YHVH will have mercy on Jacob and will in addition choose Israel and will set them in their own land and the stranger shall be joined to them and they shall cleave to the house of Jacob ”     (14:1)

Rashi says concerning the phrase ” and will choose in addition Israel ” This refers to the time in the future when Hashem shall redeem Israel in a complete redemption. Metsudat David adds that Israel’s deliverance from the oppression of Bavel will seem a small thing compared to the redemption in the days of Messiah. As this will be a redemption off all Israel in a complete redemption, and also to everything that rests upon the earth. At this time converts will be added to Israel.

The personal providence of Hashem’s redemption of the Hebrew people from their troubles is described in the words of the prophet Malachi:

” For they who feared YHVH  spoke with one another and hearkened and heard it and a book of remembrance was written before him for those who feared YHVH and took heed of his name, and they shall be mine says YHVH. On that day I appoint as my particular day. I will spare them as a man spares his own son who serves him “.  (3:16-18)

Rabbi Avraham Ibn Ezra comments “Those who fear Hashem” are the Tsadekem, “they who heed his name” are the wise of heart that know the secret of the glorious and awesome name. In Perke de Rebbe Eleazer, Rabban Gamliel teaches the Heavens and earth are destined to pass away, as it is written ” And the Hosts of Heaven shall be dissolved, and the heavens shall be rolled together as a scroll”. All the inhabitants shall taste the taste of death for two days. On the third day he shall renew them all and revive the dead. There shall be no more evil or plague. Now lets look at the detail that can be known with the help of Hashem. We get more of an overview of the wondrous protection Hashem affords Israel from the words of Isaiah:

”  In that day shall the plant of YHVH shall be beautiful and glorious, and the fruit of the land shall be excellent and beautiful for those that remain of Israel. And it will come to pass that he that remains in Zion and He that remains in Jerusalem shall be called Holy, everyone in Jerusalem that is written to life. For YHVH will create upon every dwelling place of Mount Zion and upon her assemblies a cloud and smoke by day, and the shinning of a flaming fire by night. There shall be a marriage canopy and there shall be a Tabernacle for a shadow in the daytime from the heat and for a place of refuge and cover from the storm and from the rain ” (4:2-6)

The Radak explains that ” The plant ” this is Messiach. Rashi explains the fruit of the land are those Tsadekem who are the fruit of the Tree Of Life. The Radak says with the arrival of Messiach man will rejoice in the creation. Then Messiach will be victorious in the war against Gog. Then there will be Peace and quiet in the earth, and the world will be in awe. After this his genius and beauty will be revealed on the nations. Rashi says the  Chuppah (Marriage canopy) on the people will be the Shechinah. The Radak explains first there will be a cloud of glory of mercy in  Miscanot (Tabernacles), and in the Holy Temple. The Zohar says the Temple will be built before the exiles are gathered. So that the Shechinah first returns to the “mikdosh.” But if we are then only returning from exile the cloud of glory will be seen on the wise, great and Chassidim. In the day will be a cloud and burning and at night a glowing consuming fire, like there was with the tabernacle in the desert. The Vilna Goan explains that the smoke and glowing consuming fire is like at Mount Sinai during the giving of the Torah. The cloud prevents one from looking on the glory of Hashem as none can look and live. The Succah (tabernacle) will be shade by day to protect from the burning heat of the sun and from the sword. The Scoch (Roof of the Succah) will be the cloud of glory. Explaining further we turn to the Gomorra in Tractate Bava Metzia1 where Rabba says in the name of Rabbi Yochanan That the Holy one in the future will make a Succah for the righteous to protect from the sun, and it will be made of the skin of the Leviathan. If a man will be worthy a succah will be made for him, if not a mere covering, if He is not worthy of this a necklace will be made for him, if he doesn’t merit this a Amulet will be made for him. The rest of the Leviathan will be spread out over the hills of Jerusalem by the Holy One, and its splendor will shine from one end of the world to the other as it is written ” The nations shall rise in your light and kings in the brightness of your rising “

Also concerning the Leviathan Rabba said in the name of rabbi Yochanan The Holy one in the future will make a feast of the flesh of the Leviathan. Rav Dimi said in the name of Rabbi Yochanan the angel Gavreal will in the future hunt the leviathan, and if the Holy One does not help him, he will not be able to prevail over him. Now we will look upon the future of the nations Who come upon Jerusalem, The Prophet Isaiah states:

” And on this mountain shall YHVH TSVAOT   make to all the peoples a feast of fat things. A feast of wines on the lees of fat things, of marrow of wines on lees well refined. He shall destroy in this mountain the covering that is cast over the nations. He shall destroy death forever and ADONY YHVH will wipe away tears from all faces. The insult of the people he will take away of all the Earth for YHVH  has spoken it. (25:6)

The Metsudat David says all the nations will go up to war against Israel. The Radak explains that the feast spoken of here is a metaphor. This is Hashem’s feast. The nations will each kill his comrade. Each will raise his hand to his neighbor. The Radak says on the Holy mountain Hashem will drink a cup and its contents, meaning all the nations that siege Jerusalem. The Metsudat David says the covering over Gog that is as a shield to them will be removed, by this they will fall. The Radak explains from the words “destroy death”, that no longer will the nations harm Israel. The Prophet Amos continues to describe how Hashem will deal with the nations, and also Israel’s inheritance of the nations:

” On that day I will raise up the tabernacle of David that has fallen and repair its breaches, and I will raise up his ruins and build it as in days of old. That they may possess the remnant of Edom and of all the nations that are called by my name, says YHVH  Who does this “

Rashi tells us the ” house of David that is fallen ” this refers to the re-establishment of the Royal house of David over Hashem’s people Israel. The Metsudat David adds that the Kingship of David will be as in days of old. The Radak explains the ” Inheritance of Edom and the nations” by saying we will inherit our enemies, those who hate us, being Edom, the Palishteem (Palestinian), Moab and Amon. This will be like in the times of King David when He conquered Edom. Inheritance of only the “remnant of the nations” is spoken of here because this is all that will be left after the massive destruction because of the anger of Hashem against the nations that did evil to Israel. Metsudat David tells us the nations will come to serve Israel. As we see this shall be a difficult time for the nations, but do not be mistaken to think that this will be a care free time for Israel. We have seen how Hashem will miraculously protect the Righteous, pious, great and those who fear his name. Now we shall look at the words of Isaiah to understand the difficulty of these times:

” on that day shall the glory of Jacob shall be made thin and his flesh shall become lean”


The Radak explains in this time will be revealed the ten tribes that were lost to us till now. This is the ” glory of Jacob”. But this glory will be thinned by the glory of the nation of  Ashur (Iran). Israel will feel rich for a moment from the gatherings of the exiles, but the glorious feeling will not last because of the trouble of Iran. Isaiah continues:

” At that day shall a man look to his maker, and his eyes shall have regard to the Holy One of Israel ” (17:7)

The Metsudat David says man will come to trust in Hashem, because there will be no place else to turn. The Prophet Isaiah states:

” For the day of  YHVH  shall be upon every one that is  proud and lofty, and every one that is lifted up shall be brought low ” (2:12)

The Radak explains in the ” day of Hashem ” all will recognize his kingship, by this the arrogant will be brought low. Now that we have looked externally at what will happen. Now we shall look at what will happen internally, spiritually to the Hebrew people, the nations around us and the world itself according to the prophesy of Jeremiah:

” Behold I will gather them out of all the countries I have scattered them in my anger, and in my fury and in great wrath. I will bring them back to this place. I will cause them to dwell safely. They will be my people and I will be their God. I will give them one heart and one way. That they may fear me forever for their good, and that of their children after them. I will make an everlasting covenant with them. I will not turn away from doing good to them, but I will put my fear in their hearts and they shall not turn aside from me. I will rejoice over them to do them good, and I will truly plant them in this land with my whole heart and my whole soul. Thus says YHVH   just as I have brought all this great evil on this people. So will I bring upon them all the good that I have promised them ” (32:37-43)

Rashi says we will be gathered together in mercy from all places. The Metsudat David explains Israel will be as one heart, meaning there will be no more doubt, and they will not ignore any of my words to desecrate them, but all as one will go in the way of the fear of Hashem for all days forever more. Now we have looked at how Jeremiah describes the changes that take place in the heart’s of Hashem’s children Israel. Now we shall look for further clarification in this matter from the Prophet Ezekiel:

” For I will gather you from all the nations and take you from all the countries, and bring you into your own land. Then I will sprinkle clean water on you and you shall be clean from all of your uncleanness, and from your idols I will cleanse you. A new heart I will give you. A new spirit I will put in you, I will take the stony heart out of your flesh. I will give you a heart of flesh. I will put my spirit within you and cause you to follow my statutes and keep my judgments to do them. You will dwell in the land I gave to your fathers. You will be my people and I will be your God. I will save you from your uncleanness. I will call the corn and make it abundant. You will no more receive the reproach of famine among the nations ” (36:24-30)

  1. 1Tractate Bava Batra 74b,Zohar Chayah Sara p28





December 22, 2010, 11:58 am
Filed under: Gog, messiah redemption, PROPHESY

This is what will be  :




21. And say to them, Thus says the Lord God: Behold, I will take the people of Israel from among the nations, where they have gone, and will gather them on every side, and bring them into their own land;




22. (K) And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, nor shall they be divided into two kingdoms any more at all;




23. Nor shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them in all their dwelling places, where they have sinned, and will cleanse them; so shall they be my people, and I will be their God.

24. And David my servant shall be king over them; and they all shall have one shepherd; they shall also follow my judgments, and observe my statutes, and do them.

25. And they shall dwell in the land that I have given to Jacob my servant, where your fathers have dwelt; and they shall dwell in it, they and their children, and their grandchildren for ever; and my servant David shall be their prince for ever.

26. And I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.

27. My tabernacle also shall be with them; and I will be their God, and they shall be my people.

28. And the nations shall know that I, the Lord, sanctify Israel, when my sanctuary shall be in the midst of them for evermore.


( Ezekiel Chapter 37 )






Ezekiel Chapter 38


1. And the word of the Lord came to me, saying:

2. Son of man, set your face against Gog, the land of Magog, the chief prince of Meshech

and Tubal, and prophesy against him,


Meshech  IS MOSCOW

3. And say, Thus says the Lord God: Behold, I am against you, O Gog, the chief prince of Meshech and Tubal;

4. And I will turn you around, and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them clothed in complete armor, a great company with bucklers and shields, all of them wielding swords;

5. Persia, Kush, and Put with them; all of them with shield and helmet;




6. Gomer, and all his bands; the house of Togarmah from the farthest north, and all his bands; and many people with you.


Togarmah IS TURKEY

7. Be prepared, and prepare for yourself, you, and all your company that are assembled with you, and be a guard to them.

8. After many days you shall be called upon; in the latter years you shall come against the land that is brought back from the sword, and is gathered from many peoples, against the mountains of Israel, which have been always waste; but it is brought out from the nations, and they shall dwell safely all of them.






9. You shall ascend and come like a storm, you shall be like a cloud to cover the land, you, and all your bands, and many people with you.

10. Thus says the Lord God: It shall also come to pass, that at the same time shall things come into your mind, and you shall think an evil plot;

11. And you shall say, I will go up to the land of villages without walls; I will go to those who are at rest, who dwell securely, all of them dwelling without walls, and having neither bars nor gates,




12. To take booty, and to plunder; to turn your hand upon the desolate places that are now inhabited, and upon the people who are gathered from the nations, who have acquired cattle and goods, who dwell in the midst of the land.

13. Sheba, and Dedan, and the merchants of Tarshish, with all its young lions, shall say to you, Have you come to take booty? Have you gathered your company to plunder? To carry away silver and gold, to take away cattle and goods, to take a great booty?

14. Therefore, son of man, prophesy and say to Gog, Thus says the Lord God; In that day when my people of Israel dwells securely, shall you not know it?

15. And you shall come from your place from the farthest north, you, and many people with you, all of them riding upon horses, a great company, and a mighty army;



16. And you shall come up against my people of Israel, like a cloud to cover the land; it shall be in the latter days, and I will bring you against my land, that the nations may know me, when I shall be sanctified in you, O Gog, before their eyes.




17. Thus says the Lord God: Are you he of whom I have spoken in old times by my servants the prophets of Israel, who prophesied in those days for many years that I would bring you against them?

18. And it shall come to pass on that day, when Gog shall come against the land of Israel, says the Lord God, that my fury shall be roused.




19. For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel;

20. And the fishes of the sea, and the birds of the sky, and the beasts of the field, and all creeping things that creep upon the earth, and all the men who are upon the face of the earth, shall tremble at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground.

21. And I will call for a sword against him throughout all my mountains, says the Lord God; every man’s sword shall be against his brother.

22. And I will contend with him by pestilence and by blood; and I will rain down upon him, and upon his bands, and upon the many people that are with him, a torrential rain, and great hailstones, fire, and brimstone.






23. Thus will I magnify myself, and sanctify myself; and I will make myself known in the eyes of many nations, and they shall know that I am the Lord.











Tanach – Ezekiel Chapter 39


1. And you, son of man, prophesy against Gog, and say, Thus said the Lord God; Behold, I am against you, O Gog, the chief prince of Meshech and Tubal;




2. And I will turn you around, and entice you own, and will cause you to come up from the farthest north, and will bring you against the mountains of Israel;

3. And I will strike your bow from your left hand, and will cause your arrows to fall from your right hand.




4. You shall fall upon the mountains of Israel, you, and all your bands, and the peoples that are with you; I will give you to the ravenous birds of every sort, and to the beasts of the field to be devoured.

5. You shall fall upon the open field; for I have spoken it, says the Lord God.

6. And I will send a fire on Magog, and among those who dwell securely in the islands; and they shall know that I am the Lord.






7. And I will I make my holy name known in the midst of my people Israel; and I will not let them profane my holy name any more; and the nations shall know that I am the Lord, the Holy One in Israel.







8. Behold, it has come, and it is done, says the Lord God; this is the day of which I have spoken.

9. And those who dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the staves, and the spears, and they shall burn them with fire for seven years;

10. And they shall take no wood from the field, nor cut down any from the forests; for they shall burn the weapons with fire; and they shall destroy those who destroyed them, and rob those who robbed them, says the Lord God.

11. And it shall come to pass in that day, that I will give to Gog a place for burial in Israel, the Valley of the Travellers to the east of the sea; and it shall block the path of the travellers; and there shall they bury Gog and all his multitude; and they shall call it the Valley of Hamon-Gog, (Multitude of Gog).

12. For seven months shall the house of Israel bury them, so that they may cleanse the land.



13. And all the people of the land shall bury them; and it shall be to them a renown on the day that I shall be glorified, says the Lord God.

14. And they shall set apart men of continual employment, passing through the land to bury with the travellers those who remain upon the face of the earth, so as to cleanse it; after the end of seven months shall they search.

15. And the travellers who pass through the land, when any sees human bone, then he shall set up a sign by it, till the grave diggers have buried it in the valley of Hamon-Gog.

16. And also the name of the city shall be Hamonah. Thus shall they cleanse the land.

17. And you, son of man, thus says the Lord God: Speak to every feathered bird, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrificial feast that I prepare for you, a great sacrificial feast upon the mountains of Israel, that you may eat flesh and drink blood.

18. You shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bulls, all of them fatlings of Bashan.

19. And you shall eat fat till you are full, and drink blood till you are drunk, of my sacrificial feast which I have prepared for you.

20. Thus you shall be filled at my table with horses and chariots, with mighty men, and with all men of war, says the Lord God.

21. And I will set my glory among the nations, and all the nations shall see my judgment that I have executed, and my hand that I have laid upon them.







22. And the house of Israel shall know that I am the Lord their God from that day forward.

23. And the nations shall know that the house of Israel went into exile for their iniquity; because they dealt treacherously against me, therefore I hid my face from them, and gave them to the hand of their enemies; so they all fell by the sword.




24. According to their uncleanness and according to their transgressions have I done to them, and I hid my face from them.

25. (K) Therefore thus says the Lord God: Now will I bring back the exile of Jacob, and have mercy upon the whole house of Israel, and will be zealous for my holy name;

26. They shall forget their shame, and all their faithlessness in which they have faithless to me, when they dwelt securely in their land, and none made them afraid.

27. When I have brought them back from the peoples, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations;

28. Then shall they know that I am the Lord their God, who caused them to be led into exile among the nations; but I have gathered them to their own land, and have left there none of them any more.

29. And I will not hide my face any more from them; for I have poured out my spirit upon the house of Israel, says the Lord God.