Monday, July 6, 2009

The Sixth Day

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 5772, 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.


  1. Are there any special meanings for 5769-5772?

  2. It would seem to be an end to a period of free will regarding Aliyah. I have more learning to do on this subject.

  3. Thanks for the quick answer!

  4. This comment has been removed by a blog administrator.

  5. You're on to something. I'm deleting your comment.

  6. This comment has been removed by a blog administrator.

  7. About 5773 you wrote:

    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.

    From the other blog:

    "From this we learn what to expect in the years 5772-5774. The same evil will rise its head, against the Jews of the Galut. It will be history's purest expression of this evil, and it will be its last expression of this kind. After this, the Galut will no longer be."

    Why is it the "last expression" but in 5783 there is still a face to face according to you?

  8. Another problem:

    According to this site

    "If my thesis is correct, two of the final year-weeks have gone by, and five are yet to come. I would like to propose as a corroboration of my thesis that the remaining five "Shmita" years 5772, 5779, 5786, 5793, and 5800 are all hinted at by two famously intractable verses of the book of Daniel about the very last phase of history:

    "It shall be for time (mo'ed), times (mo'adim), and a half, and when the crushing of the power of the holy people shall have been completed, all these things shall be finished." (Daniel 12:7)

    "And from the time that the daily sacrifice shall be taken way and the abomination that makes desolate be set up, there shall be 1290 days. Fortunate is he who waits, and reaches 1335 days." (Daniel 12:11-12)

    It follows from "Why Do We Live in the Year 5765" that the year 3192 was in a sense year zero of the Jewish counting of the years. The year 5772 is two mo'adim of 1290 years after this year zero. The year 5786 is one mo'ed of 1335 years after the abomination that makes desolate was set up. This abomination is the mosque that was erected in the year 4451 on the place where the Holy Temple should stand. The year 5800 is two mo'adim, one mo'ed of 1290 years and one mo'ed of 1335 years, after the daily sacrifice of the first Temple was taken away in the year 3175."

    Shmita year is 5772? He must be wrong isn't he?

  9. I've deleted one of your quotes as it is from a Christian blog.

  10. "Why is it the "last expression" but in 5783 there is still a face to face according to you?"

    We're speaking about overlapping principles. There will be darkness in that period, but there will be improvements before 5783.

    "Shmita year is 5772? He must be wrong isn't he?"

    He is not talking about halachic shmitah.

  11. How did you calculate 5773 and 5776? And what significance do you see that 41 2/3 years is 1/3 year shy of 42?

  12. The calculation of 5773 is not something I'm prepared to detail here. 5776 is the Yovel, I left a link in the blog post which explains it all in great detail.

    I do not see any big significance to the 41 and 42.

  13. Hello!

    You wrote at:

    "And as the Ramchal teaches, the suffering includes him knowing what needs to be done, but being unable to put this knowledge in to motion. May it end shortly."

    Could you explain this a little bit more please. Why is he unable to put this knowledge in to motion?

  14. I'll reply to this on that post. Please keep comments to the relevant posts.