הקץ המגולה

Yishmael's Merit

keitzmeguleh@gmail.com (גילוי) — Wed, 11 Nov 2009 12:25:00 +0000

If Yishmael received 1300 years to control Jerusalem in return for being 13 years old when he was circumcised, then let us examine this closely:

Muslims captured Jerusalem in 4398 (638CE), and were kicked out by the Crusaders 461 years later in 4859 (1099CE).

Muslim control of Jerusalem was again restored in the year 4947 (1187CE).

That means that when they captured Jerusalem in 4947, there were 1300-461 = 839 years of control of Jerusalem left.

4947 + 839 = 5786 (2026CE), which is 1335 years after the end of the Dome of the Rock's construction.

Receiving Revelations - Avraham Avinu

keitzmeguleh@gmail.com (גילוי) — Sat, 24 Oct 2009 18:40:00 +0000

Parshat Lech Lecha teaches us about two different ways that one can receive a revelation from Hashem.

At the beginning of the parsha, Hashem tells Avraham to go to the Land of Canaan. According to Ibn Ezra, this was while Avraham was still in Ur Kasdim. If so, this revelation would be as a result of the mitzvah of Kiddush Hashem done when Nimrod threw Avraham in to the Kivshan. Ramban rejects this and says that Avraham received the mitzvah in Charan. Therefore it would seem that this revelation was a sort of Awakening from Above, that a certain Keitz had arrived.
Avraham receives a revelation upon arriving in the Land, fulfillment of the mitzvah of Yishuv haAretz.
After Avraham convinces Lot to move away from him, Hashem is revealed again. Revelation following mitzvah.
Brit Bein haBetarim came after Avraham refused to take payment from the King of Sdom, another Kiddush Hashem.
Brit Milah came at least 13 years later, and would therefore seem to come when it did due to a Keitz.

Ramban on Six Days

keitzmeguleh@gmail.com (גילוי) — Tue, 20 Oct 2009 13:32:00 +0000

This is a translation of Ramban to Breishit 2:4, which can be found here.

And know, that it is also included in the word "to do", that the 6 days of Creation are all the days of the world, for its existence will be 6000 years (Rosh Hashanah 31a), that accordingly they said (Breishit Rabba 19:8): A day of HaKadosh Baruch Hu is 1000 years. And behold in the first two days, the world was all water, and nothing was completed in them, and this is a hint at the first 2000 years, that there was none that called in the name of Hashem, and thus they said (Avoda Zara 9a): Two thousand years of chaos. But on the first day, light was created, hinting at the [nearly] thousand years of Adam haRishon who was the light of the world who recognized his Creator. And perhaps Enosh did not begin with his idolatry until Adam haRishon died.

On the second day "let there be a firmament, and it will be a separation", that in it (the second millennium), Noach and his sons, the righteous, were separated from the wicked, who were judged with water.

On the third day, land appeared, and it sprouted and made fruit. This is the third millennium, which began when Avraham was 48 years old [it seems that this is an error, and should be 52] (Breishit Rabba 64:4), and then he began to call in the name of Hashem, and he sprouted a righteous branch, for he brought many to know Hashem, like they have explained "and the soul that he did in Charan" (Breishit 12:5). And he commanded his house and his children after him to observe the way of Hashem to do righteousness and justic, and the matter went up until his descendants received the Torah at Sinai, and the Beit haMikdash was built on this day, and then all of the mitzvot, which are the fruit of the world, were observed. And know, that from the time of "Bein haShemashot" can be counted to the next day, and therefore the matter of a certain day will start a bit prior, like when Avraham was born in the second millennium, and you will see this on every day.

And on the fourth day, the luminaries were created, the great one and the small one, and the stars. This day hints at the fourth millennium, which began 72 years after the first Beit haMikdash was built, until 172 years after the second Beit haMikdash. And behold on this day there was light for all of B'nei Yisrael, for the glory of Hashem filled the House of Hashem, and the light of Israel was for a fire on the altar, lurching like a lion, eating the offerings, and afterwards their light became smaller and they were exiled, like the light going away at the time of the Molad of the moon, and it (the moon) shined for them all the days of the second Beit haMikdash, and the fire on the altar lurched like a dog, and then the two luminaries set towards the evening, and the House was destroyed.

On the fifth day, the water put forth living animals, and birds flew upon the ground. This is a hint at the fifth millennium, beginning 172 years after the destruction of the Beit haMikdash, for thus is the metaphor for the nations, (I'll leave this part untranslated, I don't know how to do it justice)
ויעשה אדם כדגי הים, כרמש לא מושל בו, כלו בחכה העלה, יגורהו בחרמו ויאספהו במכמרתו, ואין דורש אתה

On the sixth day, in the morning, "let the land bring out animals and beasts by their types, and crawly beings by their types", and their creation was before the shining of the sun, like was is written (Tehillim 104:22) "The sun rises, and they gather away, and hide in their dens", and then Adam was created in the image of G-d, and this is the time of his governance, as it is said (Tehillim 104:23): "Let Adam to out to his work, and his labor until evening", this is the sixth millennium, for at the beginning the beasts are in control, they are the kingdoms that don't know Hashem. And after one tenth, like the amount of haneitz hachamah in relation to a day (Pesachim 94a), the redeemer will come, as it is said about him (Tehillim 89:37) "His chair is like the sun to me", that is the son of David who is made in the image of G-d, as it says (Daniel 7:13-14) "And he comes with the clouds of heaven as a man comes, and to the Ancient of Days he arrives, and he is brought close to him, and to him the government, honor, and kingdom is given", and this will be 118 years after the fifth millennium, to the finishing of the word of Hashem from Daniel (Daniel 12:11-12) "And from the time of the cessation of the continual offering, and to the giving of the desolate abomination, 1290 days." And it appears from the change of the days, from the creatures of the sea and the birds, to the animals of the land, that at the beginning of the sixth millennium, the kingdom (of Israel) will be renewed, and be exceedingly strong, and come closer to the truth than those that preceded it.

The seventh day is Shabbat, a hint at Olam haBa, which is all Shabbat and rest for eternity. And G-d should protect us on all the days, and put our place with his simple servants.

Return of the Shechina to Tzion

keitzmeguleh@gmail.com (גילוי) — Mon, 21 Sep 2009 08:17:00 +0000

The order of prayer has the following:

Ingathering of Exiles
Rise of Sanhedrin
Building of Jerusalem (the Beit haMikdash)
Moshiach ben David
Return of the Shechina to Tzion

Why would the return of the Shechina to Tzion be last? But rather, the return of the Shechina to Tzion is a cause for the building of the Beit haMikdash (see here). To me, it appears that this is a hidden teaching implying the sin of Adam haRishon.

If we are worthy, and we do not repeat the sin, then the blessing there is the ancient blessing (which many people heard yesterday during Musaf): Blessed are You, Hashem, that only You we will serve in fear.
If we are not worthy, and the sin is repeated, G-d forbid, then the blessing here is the one that we use today: Blessed are You, Hashem, Who returns the Shechina to Tzion.

If the sin is repeated, only the Hand of G-d can repair the damage, which is different from the Nesirah, which is a sort of natural process.

Moshe's Future Revelation

keitzmeguleh@gmail.com (גילוי) — Thu, 10 Sep 2009 08:49:00 +0000

The following can be found in Tikkunei Zohar 51a:

ועוד בלבי דא ל"ב אלקי"ם דעובדא דבראשית, ועשר אמירן דאינון י' מן לבי, ולב האי איהו לב, דביה נהיר ההוא דאתמר ביה ותרא אותו כי טוב הוא, וביה עתיד לאתגליא קודשא בריך הוא למשה באורייתא בגלותא בתראה, כגוונא דפורקנא קדמאה, דאתמר ביה וירא מלאך ה' אליו בלבת אש, בקדמיתא בלבת אש דנבואה, ובגלותא בתראה בלבת אש דאורייתא:

... And also "in my heart" (hints at) 32 (occurances of the name) Elokim in Ma'aseh Breishit, and the 10 utterances, which are the yud from "my heart". And the heart, it is that heart, in which that one is enlightened, about which it is said "and she saw him, that he is good", and in the future, HaKadosh Baruch Hu will appear to Moshe in Torah in the Final Exile, like it was in the first exile. As it says "And the messenger of Hashem appeared to him in the flame of fire", then it was the flame of fire of prophecy, and in the final exile in the flame of fire of Torah.

Our Fate is in Our Hands

keitzmeguleh@gmail.com (גילוי) — Tue, 11 Aug 2009 12:24:00 +0000

In the Tenth hour of the Sixth Day, Adam haRishon sinned. But what does that mean?

I explained before that as part of the Nesirah, the Nukva is necessarily reduced to a single point, instead of being a full partzuf. This is a negative reality that must occur as part of Geulah in its time. When the Shechinah leaves Exile, this contraction is necessary. We can save ourselves by simply not being in the Lands of Exile. When the Shechinah is completely out of Exile, the process of being rebuilt back to a partzuf begins, via Ateret haYesod. From this point, theoretically, there is only advancement towards perfection.

As is brought in Pitchei Shearim, Netiv Nukva, chapter 28, the sin of Adam haRishon caused the Nukva to again return to this state of contraction.

To bring all of this material together:

At the completion of the Nesirah, the Shechinah will return to its place in Tzion, bringing the spiritual Beit haMikdash in to place (falling from heaven completely "built"), afterwhich time the physical Beit haMikdash can be built. At this time, the pain of Exile will be taken away, there are no further excuses: We must live up to our potential. Our test is relatively short, lasting only a few years. If we do not succeed, G-d forbid, then the troubles listed in the book of Daniel will play out. Namely, Daniel 7, the last two verses of Daniel 9, Daniel 11, and Daniel 12:1-2.

Kol haTor and the Sixth Day

keitzmeguleh@gmail.com (גילוי) — Thu, 06 Aug 2009 15:15:00 +0000

A short tidbit from Kol haTor chapter 1, siman bet:

עפ"י רבנו הגר"א כל עבודת קבוץ גלויות, בנין ירושלם והרחבת ישוב אר"י להחזרת השכינה

According to our Rabbi, the GR"A, all of the work of ingathering of the Exiles, building of Yerushalayim, and expanding the settlement in Eretz Yisrael is (in order to bring) the return of the Shechinah.

In tandem with this, we have that this work begins at the beginning of the first hour in 5500. Putting this together, this appears to confirm what I wrote before; the 24 hour division in Kol haTor comes to explain the GR"A's words in Sifra diTzniuta regarding the correlation in time between the tikkunim Above and the events below. The Nesirah brings the return of the Shechinah to Tzion.

The Three Planes

keitzmeguleh@gmail.com (גילוי) — Thu, 06 Aug 2009 13:10:00 +0000

(part 2)

Yosef is known in our tradition as Yosef haTsaddik. Per Kabbalah, the righteous are from the sefirah of Yesod.

We have a principle, which is brought down in Sefer Yetzirah, called עש"ן. It is an abbreviation that stands for:

עולם - world
שנה - year
נפש - soul

What this means is that for all of our principles, there is a correlation on the spatial plane (עולם), temporal plane (שנה), and the spiritual plane (נפש).

Therefore:

In space, the Yesod is the Land of Israel (per Midrash Ne'elam on Zohar 1:114a, Eretz Yisrael can be considered as Yerushalayim and Tzion).
In the soul, where the soul is the collective soul of the nation of Israel, the Yesod is the Tsaddik of the generation.
In time, Yesod is the Sixth Millennium.

The common denominator is that Yesod brings all work from "before" it to its fruition, to its conclusion.

Yesod itself is divided in to 2 sub-parts. The first 2/3 are referred to as regular Yesod, and the last 1/3 is referred to as Ateret haYesod.

In space, Ateret haYesod is the Final Beit haMikdash, located at the heart of the Land of Israel.
In the collective soul of Am Yisrael, Ateret haYesod is Moshiach ben Yosef.
In time, Ateret haYesod is Yemot haMoshiach (the days of the Messiah), in the last part of the Sixth Millennium.

The difference between Yesod and Ateret haYesod can therefore be seen as follows:

The difference between just the Land of Israel and when the Beit haMikdash is built is that the connection between Jerusalem of Above and Jerusalem of Below will be connected with the Beit haMikdash in place.
The difference between a regular Tsaddik (who is Moshiach ben Yosef of his generation, or a potential final Moshiach), and the actual Moshiach ben Yosef (of the last generation) is that Moshiach ben Yosef is able to make the theoretical in to reality. It is (theoretically) the end of the suffering of Moshiach.
The difference between the period directly before and after the onset of Yemot haMoshiach is the cessation of the servitude of Israel to the nations of the world.

The natural flow of history dictates that no matter what, these three planes are bound together, and therefore there is no delaying Moshiach ben Yosef and the Beit haMikdash. "And a three-fold string will not easily break" (Kohelet 4:12). This means that, to an extent, we can also move things towards us. How so?

Moshiach ben Yosef, per the Ramchal (I believe in Milchemet Moshe), knows what needs to be done to bring the world to where it needs to be. The essence of his suffering is that he is unable to put this knowledge in to real action. He is missing that essential characteristic of Yosef from the Chumash: "And whatever he (Yosef) does, Hashem makes successful" (Breishit 39:23). Moshiach ben Yosef of the final generation, on the other hand, succeeds in bringing us towards our goals. The exiles are gathered, Yerushalayim is built. Truth reigns.

To advance the collective soul, we must allow Moshiach ben Yosef of each generation to truly lead us.

To advance our place in space towards the Beit haMikdash, we must gather the exiles and build up all of Eretz Yisrael. For the redeemer only comes when Tzion is already built (so says Chazal on the verse "And a redeemer comes to Zion", see Rashi there).

If we advance those two planes, the plane of time will come forward as well.

Now see the Sin of Mechirat Yosef. They sinned against the leader of their up and coming generation.

Now see the Sin of the Spies. They sinned against against Eretz Yisrael.

Fixing these two sins brings us the merit to be redeemed earlier than scheduled (if such actions are taken in time), or at least qualitatively improve our experience in this world (even if the actions are taken right before the end).

And of course that is perfectly logical. The redemption comes to right the wrongs of history.

Between Yosef and Tzion

keitzmeguleh@gmail.com (גילוי) — Wed, 05 Aug 2009 12:39:00 +0000

There is a well known tradition (recorded in Mishnah Ta'anit 4:6) that the first Tishah b'Av was when the spies came back and ten of them gave their evil report. But there is an earlier Tisha b'Av which is less obvious.

The Zohar Chadash Ma'amar Mechirat Yosef points out (at the end of the ma'amar) that from the 17th of Tamuz until the 9th of Av is 22 days, just like there are 22 years that Joseph did not see his father Jacob (Quick math: Yosef was 17 when he was sold. Breishit 41:46 says he was 30 when he went before Par'oh. Then there were 7 good years, and then 2 bad years, hence he was 39 when Yaakov came to Mitzraim. 39 - 17 = 22).

To take the metaphor to its conclusion, the sale of Yosef by his brothers is the beginning of the troubles, the 17th of Tamuz, when the walls of Yerushalayim were breached. The beginning of the exile to Egypt, therefore, is the 9th of Av. Mechirat Yosef was the beginning of the 210 year exile.

The Midrash Tanchuma to parshat VaYigash (siman 10) notes that everything that happened to Yosef happened to Tzion (aka the Land of Israel). And indeed a long list of verses are given there to prove the point. In Kol haTor, it is noted that both Yosef and Tzion share the same gematria, 156.

The connection here is that the Sin of the (ten) Spies is a repeat of the Sin of Mechirat Yosef (by ten of his brothers). The sins are similar in nature. Yosef displayed signs of being special (both in his relationship with their father, and with his dreams), and his brothers were jealous of this. Jealousy of someone else's lot indicates a lack of faith (See the GR"A's Even Shleimah, chapter 3). Who is rich? One who is happy with his portion (Pirkei Avot 4:1). The ten spies, similar to the ten tribal heads before them, were worried about losing their leadership status upon entering Eretz Yisrael (per the Zohar). This worrying is the beginning of jealousy, as they didn't actually have anyone to be jealous of at that point, as it was all still theoretical.

This lack of faith, and in turn jealousy, caused the destruction of the House of our G-d, the desolation of our land, and the exile of our nation. As preparation for the rebuilding of the House of our G-d, we must reverse the sins which caused it in the first place. We must all settle all of our land with faith, and rebuild what has been lost.

The Beit haMikdash will be rebuilt in its time, and it is forbidden to build it too early (See the Vilna Gaon on Tikkunei Zohar). But nonetheless, much work is left to be done before that day, as everything short of the actual building is in our hands. With faith, we will learn to love each other. Each of us will then seek out his or her own mission, and no one will be jealous of the other's achievement.

ישעיה יא:יג וסרה קנאת אפרים, וצררי יהודה יכרתו: אפרים לא-יקנא את-יהודה, ויהודה לא-יצר את-אפרים

The Sixth Day

keitzmeguleh@gmail.com (גילוי) — Mon, 06 Jul 2009 06:58:00 +0000

There is an ancient Jewish tradition, based on Tehillim 90:4, that the six days of creation in Breishit chapter 1 are a hint at six thousand years of human history. See Sanhedrin 97a, and the Ramban to Breishit 2:3, and chapter 1 of Sifra diTzniuta. Of all the days of the week, we only have an exact hour by hour description for the sixth day, as is explained in a few sources.

Aside from an hour by hour description of the events of the sixth day, we also have two traditions regarding how to count the hours. In Pirkei d'Rebbi Eliezer, we have that an hour is one thousand years divided in to twelve parts, meaning there is no creation at night, therefore the night is as if it didn't exist. Therefore an hour is 83 and 1/3 years.

In Kol haTor, the sixth millennium is divided in to twenty four parts, so that each hour is 41 and 2/3 years.

We must understand that these are both words of the living G-d. The application of this idea has ramifications for our time.

Twelve Hours over the Sixth Millennium

Hour 1. 5000 - 5083.33 Hashem gathers the dust. After the close of the fifth millennium, a day that is all exile, the Zohar is revealed.
Hour 4. 5250 - 5333.33 A Neshamah is blown in him. The Torah of the Arizal is brought to the world.
Hour 7. 5500 - 5583.33 Chava was paired for him. A time of separation between the Moshiachs.
Hour 10. 5750 - 5833.33. He sinned. It is taught in Kabbalah that the root cause of Adam haRishon's sin is the same root as the Erev Rav. The Arizal taught in Shaar haGilgulim that the last generation would be a reincarnation of the Erev Rav. Kol haTor teaches that the generation before the end would end in 5750, so this reincarnation, it is implied, begins immediately thereafter. The point here is that now is the time to repair the problems that have been lingering around since the very beginnings of Am Yisrael in the desert some 3300 years ago.

The twelve hour story is that of Am Yisrael, led by the two Moshiachs, bringing about a repair for what went wrong in Gan Eden at the beginning of history by fixing the mistakes of the Generation of the Desert. It is therefore incumbent upon us to study well the mistakes made in the Desert, and determine how to escape repeating those same follies.

Twenty Four Hours over the Sixth Millennium

In his commentary to chapter 5 of Sifra diTzniuta, the GR"A explains how the Six Days of Creation hint at certain developments in the upper world. Here is a quote:

And on the the sixth day "Let the land bring forth (living creatures)", and afterwards, when the Chair is complete, "Let us make the man", the tikkunim of Nukva and its Nesirah, and afterwards male and female of Briah, and the coupling of male and female as said before.

And we know in specific that the GR"A was referring to the hours, as he wrote a little bit afterwards:

And know, that all of these days are a hint to the six thousand years, which are the six days, as it is said above in chapter one, that the six thousand years are dependent on the six first (days). And all the details, which are in these six days, they are in effect in the six thousand years, each one in its day and hour.

The basic idea is that all of the different tikkunim mentioned map out to history, and the basic mapping is in the hours of the days. See here. We find explained elsewhere that the Nesirah, which parallels the making of Chavah from Adam haRishon, is the immediate predecessor of Final Redemption.

Hour 7. 5750 - 5791.66 Chava was paired for him. The Nesirah. This does not mean that the Nesirah takes the entire "hour", but that it takes place during the "hour" in question.

To explain the concept of Nesirah, I will use a metaphor.

Imagine two magnets being held back to back. The front of one magnet is positive, and the front of the other is negative. However, the insides of the magnets are somewhat mixed: parts of the negative magnet are within the positive and vice versa, and therefore they aren't completely attracted to eachother. They are therefore held together by an outside force. During the count to 999, these out of place parts are set free, but are not yet able to move to the correct magnet.

The negative side is held in place, attached to the positive, kept there by a higher power. After all of the out-of-place parts are set free, that higher source begins to retract its hold. When that removal is completed, the inherently negative magnet is left in utter darkness. Outside darkness is strengthened. Afterwards, the higher light indirectly causes light to shine on the positive side. During this time, and afterwards, the negative side receives all the negativity from the positive side, and vice versa, and they come to face each other face to face, as the attraction of the front sides is stronger than that of the back sides.

The negative magnet here is a metaphor for the Shechinah. Since the Shechinah is still in Galut, this darkness that comes upon the Shechinah is to manifest in darkness that will plague Am Yisrael in the lands of Galut. See Rashi to Deuteronomy 30:3, and Talmud Bavli Rosh Hashanah 31a. This darkness will reach its peak in the first half of 5773, as is hinted at by the words of the Ariza"l in Sha'ar Maamrei Rashbi on Parshat VaEra. The beginning of the new light that will come down to the positive side, Z"A, will be during Yovel, in 5776.

The point of the Nesirah is the permanent coupling which follows. This time begins upon the return of the Shechinah to Tzion, at the time of Ateret haYesod, which is when the Nesirah is to complete.

The Nesirah is a necessary pain that brings the Final Redemption, if we are not worthy by our own actions to cause these tikkunim. The Nesirah will happen, it is in the very DNA of time. The question is only whether or not Am Yisrael will be pushed out of Exile, or if we will make the choice ourselves ahead of this period, thereby choosing to make a Tikkun for the Sin of the Spies.

Nesirah, Gadlut Bet, Ateret HaYesod

keitzmeguleh@gmail.com (גילוי) — Thu, 02 Jul 2009 13:07:00 +0000

There is an amazing convergance of tikkunim that occur during the 7th Hour. The Back to Back status, mentioned in the last post, is when both sides are lacking completion. Both sides need to become a full partzuf of 10 sefirot. Z"A lacks only the Mochin (the first 3 sefirot), whereas Nukva (the Shechinah) lacks all sefirot but Keter.

The tikkun of Z"A comes via Yovel, but the addition of the Mochin is complete only in 5783, with the end of the Nesirah from that side. This is Gadlut Bet.

When the status of Face to Face is reached, Z"A provides the tikkun of the Nukva. The tikkun is to add the other 9 sefirot via the Sefirah of Yesod, namely Ateret HaYesod.

Therefore, when the status of Face to Face is reached, the tikkun of the Shechinah begins immediately.

The tikkun of Z"A manifests itself in a greater spiritual potential in Am Yisrael. The tikkun of the Shechinah is the return to Tzion.

A source from Pitchei Shearim:

פתחי שערים נתיב נוקבא דז"א פתח כ"ב

שבגלות שאין הזיווג גמור ואינו תדיר אז תיכף חוזרת אב"א וגם הטוב הנתקן בכל יום משתהא למעלה וקודם הגאולה בעת חבלי משיח, אז אתחשכת נוקבא וחוזרת נקודה אחת פב"פ כידוע תיכף אחר הנסירה. ואח"כ תתבנה פב"פ בסוד פרצוף גמור בזיוויג מתמיד

The Approaching Darkness

keitzmeguleh@gmail.com (גילוי) — Wed, 01 Jul 2009 07:32:00 +0000

The prior two posts refer to an important kabbalistic process that culminates in the Geulah called the Nesirah.

The negative side is held in place, attached to the positive, kept there by a higher power. After all of the out-of-place parts are set free, that higher source begins to retract its hold. When that removal is completed, the inherently negative magnet is left in darkness. Outside darkness is strengthened. Afterwards, the higher light indirectly causes light to shine on the positive side. During this time, and afterwards, the negative side receives all the negativity from the positive side, and vice versa, and they come to face each other face to face, as the attraction of the front sides is stronger than the back sides.

The positive magnet symbolizes Z"A, and the negative, the Shechinah. When the Shechinah loses its light from Chochmah, the Shechinah is in darkness, and the Sitra Achra is strengthened. Since at this time, the Shechinah is still in Galut, this is a dangerous time for Am Yisrael outside the Land of Israel, in about 3 and a half years. The light will shine down on Z"A from the side of Binah in Yovel, about 3 years later. The darkness overtakes the Shechinah in the first half of 5773, and the two sides are brought face to face in 5783, two times hinted at by the Ariza"l.

The timing of this is hinted at in a general way by the GR"A: He writes in his commentary to Sifra diTzniuta that all these developments in the upper world are hints at events throughout the course of history, and the Nesirah is in the 6th day. According to the methodology that the millennium needs to be divided in to 24 hours (the method used in Kol haTor), we are currently in the 7th hour, in which (according to most opinions) Chava is separated from Adam haRishon, the Nesirah from chapter 2 of Breishit.

This steady removal of the light of Chochmah corresponds to the darkness following the Pekidah, as taught by the Ramchal in Ma'amar haGeulah, and explains why it seems that the Six Day War seems to have been the height of Israeli history, and most everything else has been downhill afterwards. Further, it is a fulfillment of the verse in Yirmiyahu "and it is a time of trouble for Yaakov, and from it, he will be saved". For as a necessary transition to the Zechirah when we are not worthy, the darkness must come. As the darkness approaches the lands of exile, I pray that my brethren will choose to sit in the light of the palace of Hashem.

More on Nesirah

keitzmeguleh@gmail.com (גילוי) — Sun, 28 Jun 2009 18:39:00 +0000

פירוש הגר"א לספרא דצניעותא פרק חמישי

וביום ו' תוצא הארץ כו' עולם הבריאה. ואח"כ שנשלם הכסא נעשה האדם תיקוני נוקבא ונסירתה. ואח"כ זו"נ דבריאה וזיווג זו"נ כמש"ל

ודע שכל אלו הימים הן רמז לששת אלפים שנה שהן ו' ימים כמש"ל פ"א שתא אלפין שנין תליין בשתא קדמאי. וכל הפרטים שהן בו' ימים אלו הן מתנהגין בו' אלפים כל א' ביומו ובשעתו. ומכאן תדע קץ הגאולה שהוא בעתה ח"ו כשלא יהיו זכאין שהוא קץ האחרון ומשביע אני את הקורא בה' אלקי ישראל שלא יגלה זה

בבלי סנהדרין לח עמוד ב

שביעית נזדווגה לו חוה

Source Texts for Nesirah

keitzmeguleh@gmail.com (גילוי) — Wed, 24 Jun 2009 07:29:00 +0000

ספרא דצניעותא סוף פרק ראשון

ויאמר אלקים יהי מארת ברקיע השמים שליט דכר בנוקבא (בנ"י שליט דכר בנוק' שלימו דכר ונוק' דכתיב) דכתיב (משלי י') וצדיק יסוד עולם. נהיר יו"ד בתרין ונהרי ומעבר לנוקבא. אתייחד יו"ד בלחודוי ובתר כן סליק בדרגוי לעילא לעילא. אתחשכת נוקבא ואתנהירת אמא ומתפתחא בתרעוי. אתא מפתחא דכליל בשית ומכסייא פט פתחהא. ואחיד לתתא להאי ולהאי ווי למאן דגלי פתחהא:

פירוש הגר"א שם

אתחשכת נוקבא ואתנהירת אימא ומתפתחא בתרעוי - הוא כנ"ל על ידי הסתלקותו של יו"ד למעלה אתחשכת נוקבא שבניינה הוא על ידי היו"ד ובהסתלקותו לעילא מביא חו"ג יותר מאירים כידוע שזה סיבת עלייתו למעלה ואתנהירת אימא עי"ז בזיווגא לתת מוחין ולכך עלה למעלה שהמוחין הוא מלמעלה למעלה עד א"ס כידוע וכשמביא מוחין מזדווג באימא ואתנהירת אימא והוא עיבור שני עיבור המוחין כידוע כמ"ש בתר דינקת הדר אתעברת מנייהו וזהו ויבדל בין האור ובין החשך ר"ל בין ז"א שבו אימא דאתנהירת ובין נוקבא דאתחשכת ואז ננסרו כי זה אור וזה חשך. ואח"כ יולדת המוחין וז"ש ומתפתחת בתרעוי שהן נ' תרעין דבינה שהן עשר דיו"ד של חכמה שכולל ה"ח וה"ג שלכן נהיר בו"ד שהן חו"ג כנ"ל ונכללין בה בה' שלה ה"פ י' הוא חמשים:

פירוש מאמר הגר"א בפתחי שערים נתיב פרצוף נוקבא דז"א פתח כ"א

ועכשיו נבאר סוד הנסירה ע״פ דברי רבינו הגדול ז"ל מ"ש בפי׳ לספד"צ פ״א במ"ש שם נהיר ירד בתרין ונהיר ומעבר לנוקבא אתייחד יו"ד בלחודוי ובתר כן סליק בדרגוי לעילא לעילא אתחשכת נוקבא ואתנהרת אימא ומתפתחא בתרעוי כו׳ וכו׳

ע"ז רבינו שם שסוד הנסירה הוא כי באו״א בשניהם כלולין דו״נ בו"ד בחכמה במילוי יו"ד ובבינה בה׳ שהוא ד"ו ואימא יסד ברא כונן שמים בתבונה ולכן שם נכללים בשניהם באות אחד בה׳ אבל כשאבא נהיר דאבא יסר ברתא אז נהיר בו"ד שביו"ד לכן הגבורות הולכים ומתפרדים והנסירה היא בסוד הדורמיטא שמוחין דאבא מסתלקין להאיר לדעת ולנוק׳ ואז אח״כ מסתלקים לשרשם למעלה ומתוך כך נחשכת נוק׳ ששרשה בחכמה ואז כל הדינים שבדכורא ניתנים לנוק׳ ובו נשארים כל חחסדים ובשביל כך אין להם דיבוק יחד ואז ננסרו לבוא פנים בפנים וסוד הסליקו הוא יש'ס שמתלבש בז"א שבעת הזיווג דאו'א נכלל יש"ס באבא והיינו שעולה לקבל מוחין יותר עליונים ועי"ז אתנהרית אימא בסוד קבלת המוחין מאבא והוא בז״א ועי"ז ויבדל אלהים בין האור בין ז״א שבו אימא דאתנהרית ובין החשך נוקבא דאתחשכת.

והכוונה בזה שזו"נ שניהם נשרשים בין באימא בין בין באבא והיינו שבשני הזמנים צריך שיהיה להם שורש וקיים ע״י או׳׳א עילאין ובזמן שאין התיקון כראוי ואין זו״נ ראוים לזיוונ פב"פ בסוד בנין נשמות בתוספת השפעה לנבראים ואז אין להם רק בסוד הצמצום מצד תסדו ית׳ כמו שהיה בתחלת הבריאה ואדם אין וגו׳ שאין עבודה בתחתונים גורמים השפעת הטוב הראוי ואז התחתונים צריכים להיות נכללים בהשפעה עליונה מסט׳ דלעילא ולא מסט׳ דילן והוא דביק ו״נ ביחד כמש"ל ואז הם בסוד הארת אימא לבד שהיא המחזקת כח ז״א והיינו השפעה מסט׳ דלעילא אף שלא ע"י מעשינו רק בסוד השמירה לנבראים והוא בסוד האותיות בלא נקודות בסוד כתיבה ודבור שהכתיבה באותיות לבד ואין בהם רוח חיים רק רשימו של המאירות שהם מצויירים בציור האותיות כמ"ש כמ"פ והוא סוד ה׳ עילאה דאימא בסוד ה׳ מוצאות הפה והם ה״ג מנצפ"ך דידה בסוד חות״ם לבד שאין שם רק חות"ם של המאורות ולכן שם נדבקו ד״ו ביחד שהם זו״נ אבל באבא שם נשרש מדרגות זו״נ בהיותם במדרגה הראויה ע"פ העבודה הנכונה ע"י איזה מצוה, שגורם לזה שהתחתונים מצד עצמם יהיו ראוים לקבל שפע הטוב ע"פ הדין מסט׳ דילן ולא מסט׳ דלעילא ואז מתגלה עומק חכמה עליונה שכוונה לזה שעתה מתמלא רצונו ית׳ בסוד החכמה של הבריאה ואז המאורות בתוספת השפעה יתירה בסוד רוח חיים ממש והם בסוד י׳ שהם הנקודות המאירים באותיות והוא הדבור שיוצא מפי הקב"ה וז"ס.

הזיווג של זו"נ שמכונה בשם דבור וידבר על לב הנער"ה ואז מצד זה ניתן שורש לזו"ן שיתפרדו והיינו שהתחתונים יהיו מעצמם מוכנים לכל השלמות ואין צריכים עוד לסט' דלעילא והשפע מצד הדין נשלם בתחתונים והם מקבלים הטוב שנשפע במאורות העליונים שהם החסדים שבאים לז"א והוא סוד ו"ד שבמילוי יו"ד שהוא באבא שמשם מתפרדים כמ"ש. וסוד הסתלקות מוחין דאבא לשרשם הוא בסוד מולד הלבנה שקודם המולד היא מתחשכת כשדבוקה עם השמש ממש ואז בעת המולד ממש כחות הדין מתגברים שכן הוא תמיד בעת שיש עת רצון וגילוי יחודו ית' בעולם אז הסט"א תובע דין ואינו רוצה בהתגברות וגילוי הקדושה והוא סוד הדינים שכולם מסתלקים לנוק' בעת הנסירה ואז אתחשכת שאז מסתלקין מוחין דאבא שמשם החסדים למעלה עד שאח"כ מביא מוחין חדשים והוא סוד ביסום הדינים ע"י חסדים שמקבלת מדכורא בעת הזיווג והוא סוד המולד של הלבנה בעת שמתפרדת מן השמש והוא הנסירה שלה כמ"ש וסוד בנין הנוקבא שתהיה נקראת בשם בפ"ע אדנ"י נעשה בהסתלקות ג' מוחין שהם ג' הויות מחג"ת שהם הג' אבות ג' שמות א"ל אלה"ים הוי"ה וכשתסלק ג' פעמים הוי"ה מג' שמות הנ"ל נשאר שם אדנ"י כמ"ש רבינו הגדול ז"ל בכתביו. והיינו שחג"ת נק' ז"א עד החזה והפרסה ששם עיקר פרצופו.

וסוד הגדול הזה נרמז בתורה במ"ש וירא והנה באר בשדה וגו' שזה היה קודם שנזדווגה רחל ליעקב ואז היתה עדיין אב"א עד החזה נגד נה"י והוא בשדה מקום חורבה שנגד שם אחיזת הסט"א ברגלין. והנה ג' עדרי צאן רובצים עליה הם נה"י הנ"ל ששם היא דבוקה עדר"י צא"ן הוא סוד תכ"ה שהם אחרי השם שד"י. והוא בס"ת א"ת הוי"ה אלהי"ך שאז מתחיל הנסירה לצורך הזיוויג בעמידה דשחרית כמ"ש הרב הקדוש ז"ל והוא ע"י שמקבל אהבת ה' אל לבו שהאהבה הוא בסוד החסדים שכל מצוה ועבודה הוא בזו"נ וצריך להיות בדחילו ורחימו סוד או"א וע"י היחוד שמקבל בפ' פראשון ומוסר נפשו על יחוד שמו אז הוא ממתק הגבורות והם סוד הגבורות שנותנים לנוק' ע"י הסתלקות מוחין דאבא למעלה והוא מסירת נפשו שמעלה המוחין והמחשבה בשביל יחודו ית'. וי"ז נבנה הנפש בסוד הדורמיטא ואז אתחשכת נוקבא כידוע שבעת שננסרת אז חוזרת פב"פ בסוד נקודה אחת לבד כמשי"ת ענינו במקומו. ואח"כ בפ' ואהבת שעורר רוח שבו בסוד אהבה בלב והם החסדים שנכנסים בז"א. והיינו שתחלה הוא בסוד שם שד"י א' בציר ודלת הנ"ל ואח"כ מתחיל הנסירה וכתיב והאב"ן גדולה ע"פ הבאר שהוא בעת שיסודה סתומה בתולה ואיש לא ידעה ג"ן נעול וגו', וכתיב ונאספו כל העדרים וגו' והם חג"ת אבה"ן שבונים אותה בסוד פרצוף ומביאים אותה לזיווג עם ז"א ואז וגללו את האבן וגו'. וכן בעת שבאתה רחל אל יעקב ואז ויגל את האבן וגו' והבן מאד.

Some Interesting Quotes

keitzmeguleh@gmail.com (גילוי) — Sun, 21 Jun 2009 08:46:00 +0000

See here.

The Keitz Meguleh in the Mishnah

keitzmeguleh@gmail.com (גילוי) — Sun, 21 Jun 2009 06:56:00 +0000

מסכת מעשר שני פרק ה משנה ב

כרם רבעי עולה לירושלים, מהלך יום לכל צד. ואיזה הוא תחומה--אילת מן הדרום, עקרבת מן הצפון, לוד מן המערב, והירדן מן המזרח. ומשרבו הפירות, התקינו שיהא נפדה סמוך לחומה. ותנאי היה הדבר--אימתיי שירצו, יחזור הדבר לכמות שהיה. רבי יוסי אומר, משחרב בית המקדש, היה תנאי זה; ותנאי--אימתיי שייבנה בית המקדש, יחזור הדבר לכמות שהיה.

Mishnah Masechet Maaser Sheni, 5:2

Kerem Revai goes up to Yerushalayim up to a days walk on all sides (that is to say that there is a rabbinical decree that Kerem Revai is not to be redeemed, but only eaten in Yerushalayim if it is within these boundaries). And what is the boundary? Eilat from the south, Akravat from the north, Lod from the west, and the Jordan from the east. And when the fruits increased in quantity, they made a ruling that it could even be redeemed right next to the walls (of Yerushalayim). And a condition was made on the matter, that whenever they will want, it will return to as it was (and all fruits from within a day's walk will be eaten in Yerushalayim). Rebbi Yose says: When the Beit haMikdash was destroyed, there was this condition. And they put a condition on it, that when the Beit haMikdash will be built, it will return to as it was.

תלמוד ירושלמי מעשר שני, דף כט עמוד ב

אמר רבי אחא זאת אומרת שבית המקדש עתיד להיבנות קודם למלכות בית דוד דכתיב (דברים לב) ודם ענב תשתה חמר ואת אמרת הכין

Talmud Yerushalmi, Maaser Sheni, 29b

Rebbi Acha said: This proves that the Beit haMikdash will be built before the arrival of the kingdom of the house of David (i.e. Moshiach ben David), as it is said: (Devarim 32) "And the blood of grapes you drank as a foaming wine", and you say thus?

That is to say: Ha'azinu speaks of the last generations. In this, we see that the fruits of the land will be of great abundance. The reason for the disagreement in the Mishnah is because the two reasons given coincided: The fruits decreased at the time of the destruction of the Beit haMikdash, and so too the rebuilding of Yerushalayim and the Beit haMikdash will coincide with an increase of the fruits of the land.

The Ketoret Doesn't Kill

keitzmeguleh@gmail.com (גילוי) — Wed, 17 Jun 2009 05:15:00 +0000

In the fourth aliyah of Korach, it is told that Moshe told Aharon to go out amongst the people with the ketoret in order to atone for them.

Rashi brings a midrash there that basically goes as follows:

The people thought: Nadav and Avihu died because of ketoret, Korach and his congregation died because of ketoret. It would seem logical to state, from their perspective, that Ketoret kills. Moshe therefore used the ketoret to stop the plague in order to show that their troubles are due to sins, not the ketoret.

I believe the metaphor for today is as follows:

The Left has offerred up Eretz Yisrael to our enemies. As it continually blows up in their faces, they blame it on those that aren't under their spell: We didn't go far enough. We didn't behave properly. We treated them in a condescending manner. So we must therefore show them the fallacy of their ways: We demand that the Arabs recognize the state of Israel as the national home for the Jewish nation. If they are not willing to do this, then the entire process has been one big joke: One state of Palestine in which Jews will not be welcome, and another state *currently* with a Jewish majority, to which Israel must allow unlimited Arab immigration, leaving the Jews with no state west of the Jordan.

The peace process failed because it is against the will of the Creator, not because we weren't nice enough.

Circumcision of the Heart

keitzmeguleh@gmail.com (גילוי) — Mon, 15 Jun 2009 15:54:00 +0000

In Parshat Nitzavim, Moshe Rabbeinu foretells the return of Am Yisrael to Eretz Yisrael after the fulfillment of the blessings and curses of Parshat Ki Tavo. I'd like to focus on two verses:

דברים ל:ו - ומל ה' אלהיך את לבבך, ואת לבב זרעך, לאהבה את ה' אלהיך בכל לבבך ובכל נפשך למען חייך
דברים ל:ז - ונתן ה' אלהיך את כל האלות האלה על איביך ועל שנאיך אשר רדפוך

Devarim 30:6 - And Hashem, your G-d, will circumcise your heart, and the heart of your offspring, to love Hashem, your G-d, with all your heart and all your soul, for your life's sake.
Devarim 30:7 - And Hashem, your G-d, will give all these curses upon your enemies and those that hate you, that pursued you.

It seems to me from here that the term "circumcision of the heart" is related to Ateret haYesod. Therefore, this is a teaching that after the Zechirah begins, the נקמה taken by Moshiach begins. This is brought in Ma'amar haGeulah, for anyone interested.

On the Speech

keitzmeguleh@gmail.com (גילוי) — Sun, 14 Jun 2009 18:23:00 +0000

The main question I had was whether or not he would give in to Obama. He didn't. It was obvious that he wouldn't necessarily make the Right happy, but he did his job and did not give in to the Left.

New Book

keitzmeguleh@gmail.com (גילוי) — Wed, 10 Jun 2009 16:34:00 +0000

I just picked up an interesting new sefer yesterday called Nefesh Eliyahu, on the study of Kabbalah in general. Many different things brought from the GR"A and Ramchal. Short book, 152 pages (and that is the end of the 4th appendix).

Yovel and Omer - Comparison

keitzmeguleh@gmail.com (גילוי) — Thu, 28 May 2009 07:32:00 +0000

Each year of the Yovel, as well as each day of the Omer, we count, as early as we can. For counting towards the Yovel, it is at the beginning of Tishrei, and for the Omer it is right after evening prayers.

When looking at history as a Yovel of Yovels, as I mentioned before, it is different:

Each Yovel is really marked at the end, as opposed to the Omer, which is marked at the beginning.

As such, the action required on the part of Am Yisrael is essentially over at the beginning of the 49th day of the Omer, for the counting is done at the beginning of the day.

To carry that parallel through, the beginning of the 49th Yovel cycle, beginning in less than 7 years, is the end of the preparation to receive.

Kol HaTor - Heavenly Help

keitzmeguleh@gmail.com (גילוי) — Tue, 26 May 2009 07:30:00 +0000

Chapter 5, part 1, siman Gimel:

On the measure of help from heaven in a miraculous way in the steps of Moshiach: The help from heaven in general and in a miraculous way in particular comes measure for measure. In the measure that a person measures out, it is measured out for him in heaven, that is to say in the said measure that the act of a mitzvah is done by a person in action in a natural way, in this measure comes the help from heaven, level against level, on the principle of 499.5 from the left and 499.5 from the right according to our rabbi the GR"A in many places (and in particularly in his works Yahel Ohr Sod Barak haShachar). And if one would ask how is it possible to act going in to something, and more so to actively endanger oneself while depending on half natural and half miraculous, for we do not rely on a miracle going in to something. But the calculation is that the miraculous side goes up by many percentage points and on many sides, and in what is related to actions of the Footsteps of Moshiach, and more so on actions done by the community, the calculation is, per the explanation of the GR"A, that the miraculous help from heaven is greater than simply measure for measure, and sometimes the help from heaven goes up to a thousand times more. And the calculation is like this: The highest level of the Awakening from Below, in what is possible and also in what is required of the individual and the community, to arrive and to achieve in action, both per repairs, and also actions of salvation, is the level of 999 in Yesod (Likutei haGR"A), which is the "thousand rivers" (Zohar VaEra 2:27b), as is known, which is held up in the calculation and in the power of the 2 hosts, like the explanation of our rabbi the GR"A in many places, which are in Netzach and Hod, which are the "legs", "the legs standing as cypress", which are the 2 Moshiachs. The last level of Alef is completed by the small Alef of Zeir Anpin, in the secret of "the smallest one shall be for a thousand", which completes the number of 500 from here and 500 from there, which are in Netzach and Hod, which is in Vav and in Heh. According to this, behold in every level which is done by the left line, which is the attribute of din in a natural way, the right line immediately joins it, which is the attribute on chesed, in a miraculous way. And when the activity is done by the community, the individual merits of each person are added on, according to the root of the soul, from the middle line, the line of rachamim, on the entire nation. And all the more so when it is the work of Kibbutz Galuyot, about which it is said "with great Rachamim I will gather you". And when the last level of Awakening from Below is reached, which is 999 levels, which is the completion of 999 in Yesod, in the 3 worlds, and their completion by the small Alef, immediately is added upon them the Upper Shefa of the Great Alef of Arich Anpin, wherein every Alef is 1000 times from the lower Small Alef of Zeir Anpin, for it dwells in the Yud and Heh (as two friends that do not separate), and it is all in the Upper Shefa and in a miraculous way. As is known, the blessing of Hashem comes from the Shefa of the Great G-d, and that is the meaning of the verse: "He will add upon you like yourselves 1000 times and bless you" etc. Also from here is the calculation of "one shall pursue a thousand".

Moshiach, Teshuvah, and Yovel

keitzmeguleh@gmail.com (גילוי) — Wed, 20 May 2009 11:10:00 +0000

In Tikkunim Chadashim of the Ramchal, Tikkun 69, there is an amazing idea put forth. It says that when Moshiach will be revealed, Moshiach himself will cause a Teshuvah in Am Yisrael by the words that he will speak to us (perhaps this is hinted at by Yosef speaking to his brothers at the end of sefer Breishit). Teshuvah is from the side of Imma, which is also the side of Yovel. Therefore it is logical that Moshiach is to be revealed during Yovel. It says that Teshuvah will be aroused until HaKadosh Baruch Hu and the Shechinah are revealed.

The Tikkun itself seems to be talking of the time from 66 to 66 and a half time.

Why 33?

keitzmeguleh@gmail.com (גילוי) — Mon, 11 May 2009 19:02:00 +0000

A continuation of this post.

We are in day 33 of a count to 50 (of course we only reach 49, but that is another story).

It would seem to me that at 33, we are 66% of the way. As the Zohar states in Parshat VaYera, 66 is related to Moshiach ben Yosef, and Moshiach ben Yosef reveals the secrets of Torah.

It also contains the exact 2/3 point, which hints at Ateret HaYesod, but we do not count partial days.

An Idea

keitzmeguleh@gmail.com (גילוי) — Tue, 05 May 2009 14:30:00 +0000

Pardon me for the random thoughts.

In Zohar Chadash Maamar Mechirat Yosef we have that the punishment for Mechirat Yosef is 7 times the number of years that each brother caused Yosef not to see his father, giving us 7 * 22 * 10 = 1540 years.

As stated before, Galut Edom is 1953 years, which also divides evenly by 7, giving 279, which is the Gematria of ימי-טהרה, from Parshat Tazria.