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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: , ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

From the beginning of our arrival, the students of the GR”A, to Eretz Yisrael in the year 5569 (אפרים בכורי לפ”ק), the first actual Atchalta began of Ayelet HaShachar of Chaza”l, and the Atchalta of עת לחננה in the role of the first Moshiach, the Moshiach of the Atchalta, Moshiach ben Yosef in the role of Ezra and Nechemiah like in the days of Koresh in the days of Bayit Sheini, which is the meaning of what the GR”A spoke about much in his holy writings on the Torah of Kabbalah, and in the role of the GR”A which is the light of Moshiach ben Yosef on the level of טוב. And when we set our dwelling in the Holy City of Yerushalayim (may it speedily be rebuilt) in the year 5572 מעונתו בציון לפ”ק, the beginning of the 3rd Pekidah of the Atchalta of עת הזמיר in the secret of Kol HaTor. And in one of the days in that year, 5572, in which they laid the foundation for the Beit Midrash Eliyahu, in the name of the GR”A. Together with the preparations for this important act of building Yerushalayim, it appeared to us, the students of the GR”A, in lightened ways, that at that hour, the first window opened up in the iron divider, to join the merit of Brit Avot (the Chibur which is Yesod of Tiferet by way of Malchut), which was stopped since the time of the destruction of the Beit HaMikdash. And that day was the “יום העשרים בעומר” (the 20th day of the Omer) which is Yesod of Tiferet as is known to those that know Kabbalah.

The footnote reads:

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

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

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

ספירת העומר ויום מתן תורה וקדושת ירושלים

 

The last paragraph reads:

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

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

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

 

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

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

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

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

 


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

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

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

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

http://emetachshav.blogspot.com

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

T

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

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

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

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

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

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


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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

IT IS NOW 5771 ACCORDING TO THE BIBLICAL CALENDER


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

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

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

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Great days are coming-Another world

 

UPDATED                                                               July 2 2014

   The source of everything in the next world is  “Bina” (Divine understanding), from which all the faces, all the Mochin (brain-consciousness illuminates), for it is the spring and the source of everything, and all the candles and lights are lit from there. You need to get some now before you enter “The World to Come

Don’t abandon the Torah of your mother” (Prov. 1:8).

One needs to have clothing this is the “Tzitzit”, and wrapping of the arm “Tefillin” as it says, “The prayer of a poor man, because I am wrapped” (Psalms 102:1). Saying of Shema in its proper time. Without these 3 they goe out “without כסף (money)” , they leave this world after this life without any currency of the Word to Come. They won’t have any portion in the כסוף (money) of the world to come.(Tikuny Zohar Page 22B)

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.

In Brochot 17a: it teaches that in the World to Come, there will be no eating, no drinking, sex , no business, no jealousy, no hatred. Rather, there will only be righteous people sitting with their crowns on their heads enjoying the light of God.

Reality will ascend in the seventh millennium to Binah , in the eighth millennium to

Chochmah, and in the ninth millennium to the Upper Dat, which is in the “Mazalin the 13 Tikunei Dikna.They are a emanation of Keter.

 

 

Prophet Haggai says

” Thus says YHVH TSVAOT yet again in just a little while I will shake the Heavens and the Earth the sea and the dry land. I will shake all the nations. The costliest of the nations shall come. I will fill My house with Glory says YHVH TSVAOT . The silver is Mine the Gold is mine says YHVH TSVAOT. The glory of the latter house shall be greater than that of the former says YHVH TSVOAT. In this place I shall give Peace says YHVH TSVAOT. (2:6-9)

The Metsudat David says that when the Holy Temple is built there shall not be any violence or theft, but there shall be peace. We see more effect of the Holy Temple from the prophet Isaiah:

” It shall come to pass on that day that the burden shall be removed from Your shoulder, and the yoke from your neck. The yoke shall be destroyed because of fatness ” (10:27)

The Vilna Goan explains because of the oil of lighting the menorah in the Temple. All who take upon them selves the yoke of Torah. There will pass from them the yoke of this world. The Prophet Jeremiah also gives us insight into this new divine revelation:

” This shall be the covenant I shall make with the house of Israel after these days says YHVH. I will put the Torah in their inner parts and write in their hearts and will be their Eloheme, and they shall be my people. They shall no more teach each man his neighbor and every man His brother saying, know YHVH as they shall all know me from the least of them to the greatest of them says YHVH. For I will forgive their iniquity and remember their sin no more “(31:32-33)

The Radak explains all will know Hashem the small to the great. The difference at this time will be what is done with this knowledge. People will excel over others by Their application of this knowledge to the fear of Hashem and to walking in His ways. The Metsudat David explains the phrase ” after these days ” as referring to after the exile. This being the time that “all will know Hashem” after having Their iniquity forgiven they shall be pure and clean, and therefore they shall know that YHVH is ELOHEME. The Prophet Joel also describes this new spiritual elevation:

” It shall come to pass afterwards I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams and your young men shall see visions. Also upon the servants and the hand maids in those days I will pour out my spirit “(3:1)

The Radak explains the world will be filled with knowledge of Hashem. Everyone of Israel will experience Ruach Ha Kodesh (Holy Spirit). There shall rest upon Israel the spirit of YHVH which is chochmah (wisdom), Binah (understanding), spirit of advice and Givurah. The Metsudat David says this will happen in the time of Messiah. In the teaching of Isaiah we see the result of this Ruach Ha Kodesh :

” In that day shall you say praise YHVH , call upon His name and make his doings among the people. Make mention that His name is exalted ” (12:4)

The Radak explains that the Jewish people will call to the nations in the name of YHVH . The Holy Blessed name that is not spoken now YHVH, will then be spoken as it is written. As is taught by Rabbi Nachman bar Yitzchak in the Talmud in tractate Passachim. From the prophecy of Zechariah we see how this Ruach Ha Kodesh will effect the nations:

” Sing and rejoice oh daughter of Zion, for I come and I will dwell in the midst of you says YHVH, and many nations will join themselves to YHVH, on that day they shall be my people and I will dwell in the midst of you and you shall know that YHVH TSVAOT has sent me to you and YHVH shall choose Yehudah as his portion in the Holy land, and He shall choose Jerusalem again. Be silent all flesh before YHVH for He has roused himself out of his Holy habitation ” (2:14-17)

The Radak says this prophesy describes the pleasantness of Holiness in the future during the days of Messiah this will even pass over to the nations and many will join Israel. Rashi brings to our attention that because of the seventy languages of men and the four corners of our Talit that each Jew will have two thousand eight hundred gentiles coming to him. The Metsudat David says the Shechinah shall dwell in Jerusalem. Concerning ” Yehudah is His portion ” we learn Yehudah is the portion of the Holy one. Concerning this the Prophet Zechariah states:

“Thus says YHVH TSVAOT it shall come to pass that there shall come people and the inhabitants of many cities and the inhabitants of one city shall go to another saying let us go speedily to entreat the favor of YHVH , and seek YHVH TSVAOT. I will also go and many people and strong nations will come to seek YHVH TSVAOT in Jerusalem and to pray before YHVH. Thus says YHVH TSVAOT, in those days it will come to pass that ten men out of all the languages of the nations will take hold and seize the corner of the garment of He that is a Jew saying, we will go with you for we have heard Eloheme is with you” (8:20)

From the words of the Prophet Jeremiah we can see a bit of to what extent Jews and gentiles alike are going to change :

” At that time they shall call Jerusalem the thrown of YHVH and all the nations shall be gathered to it. To the name of YHVH to Jerusalem, Nor shall they walk anymore after the stubbornness of Their evil heart ” (3:17)

The Radak says no longer will Yisrael or the nations walk after their stubborn hearts, which refers to the hardening of the heart. Metsudat David says at the Thrown of Hashem Jerusalem they shall see the Shechinah. In the Talmud in tractate Bava Batra1, Rabba said in the name of Rav Yochanan, in the future the Holy One will lift up Jerusalem three parsa high, but the sages say it will be lifted up to the space equal to that which it occupies. At that time Jerusalem shall not be as today. As in the future only those invited will be able to go up. Also looking at the words of the prophet Micah we can see how all the nations come to recognize that Hashem dwells in Israel :

” In the last days it shall come to pass that the mountain of the house of YHVH shall be established on the top of the mountains. It shall be exulted on the top of the hills. Peoples Shall stream towards it. The nations shall say come let us go to the mountain of YHVH the house of the God of Jacob. He shall teach us His ways and we shall walk in His paths. For the Torah shall go out from Zion and the word of YHVH from Jerusalem. He shall judge between many peoples and shall decide concerning the strong nations afar off. They shall beat Their swords into plowshares and their spears into pruning hooks. Nation shall not lift sword against nation. Nor shall they learn war anymore, Each man shall sit under His vine or Fig tree. None shall make Them afraid for the mouth of YHVH TSVAOT has spoken it. (4:1-4)

The Radak tells us all the gentiles will say to their friends let us go to Jerusalem, and go up to the house of Hashem. The Metsudat David says they will go up to Jerusalem to learn the Torah. The Messiah will be the ruler on all the peoples, and there will no longer be war among the nations, as He will make peace between them. We have seen how all the nations will be effected by Divine revelation, yet even after all this it appears that there shall be a few stragglers Who will need more persuasion as we see in the Prophesy of Zechariah:

” And it shall come to pass that everyone that is left of all the nations Who come against Jerusalem shall go up from year to year to worship the living king YHVH TSVAOT , and to keep the feast of Succoth and whoever does not come up of all the families of the Earth to Jerusalem to worship the king YHVH TSVAOT, upon them there shall be no rain ” (14:16-17)

The Radak says, those of the nations that are left after the war will turn to Hashem with all of their Heart. The war will happen in the time of Succoth. The nations shall see the wonders of Hashem. If they do not go up the nation’s land will not have rain.

Rabbi Yochanan informs us in Midrash Rabbah2 concerning the Song of Songs that Jerusalem in the time to come will extend as far as Damascus. allowing room to accommodate many. From the words of the Prophet Isaiah we see that over all the effect of the work of Messiah will be wide spread:

” And it shall be in the last days that the Mountain of the house of YHVH shall be established on the top of the mountains and be exulted above the hills. All the nations shall flow into it. Many peoples will shall go up and flow into it and say come let us go up to the mountain of YHVH to the house of the God of Jacob. He will teach us his ways, and we shall walk in His paths. For out of Zion shall go forth the Torah and the word of YHVH from Jerusalem. He shall judge the people among the nations and decide among many people. They shall beat their sword into plowshares and their spears into pruning hooks, nation shall not lift sword against nation neither shall they learn war any more ” (2:2-4)

1. 1Talmud Tractate Bava Batra 74b

1. 2Midrash Rabba, Song of Songs