tag:blogger.com,1999:blog-225721472024-03-13T12:04:50.357-04:00Sabba HillelI have been using this to put in Divrei Torah that might be of interest to people. I do not put in posts every day and have not bothered with politics or social media.Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.comBlogger74125tag:blogger.com,1999:blog-22572147.post-56112915147659534982017-10-04T14:34:00.001-04:002017-10-04T14:34:28.017-04:00Chanaiah Mishael Azariah results of passing testDaf 93a (Art Scroll 93a2 discusses the three options regarding what happened to Chananiah, Mishael, and Azariah after Hashem saved them from the furnace.<br />
<br />
Rav says they died through the "evil eye".<br />
<br />
Note 14 discusses the idea of ayin hara based on the <i>Chazon Ish, Maharal, Rabbi Dessler in Michtav MeEliyahu, </i>and <i>Rabbi Avigdor Miller</i>. The basic idea is that the evil results can be triggered by <b>good</b> things that cause anguish to other people. This means that<br />
<br />
Sanhedrin daf 93 a (Art Scroll 93a2) discusses the fate of
Chananiah Mishael and Azariah after they were saved from the
furnace.<br />
Rebbi Eliezer (tanna) and Rav (amora) say they died from ayin
hara. <br />
<br />
Note 14 discusses the idea of ayin hara based on the <i>Chazon Ish, Maharal, Rabbi Dessler in Michtav MeEliyahu, </i>and <i>Rabbi Avigdor Miller</i>. The basic idea is that the evil results can be triggered by <b>good</b> things that cause anguish to other people. This means that when the people saw that the test could be surmounted the anger and grief that they felt for failing was turned on the three of them, This is what we see nowadays in those who resent the
fact that "orthodox" Jews actually follow the torah and Hashem as
well as those who push the BDS and ant-semitic and anti-Israel
agenda while claiming to be "Jewish". This is like what Rabbi
Akiva said about his attitude towards talmidei chachamim
(scholars) when he was still an am ha'aretz (ignorant).<br />
<br />
A modern story (I think about Rabbi Twerski) is told that he was once sitting next to a not (yet) religious Jew who castigated him for his dress and beard and following the <i>old fashioned</i> customs and behaviors of Judaism. When he turned and said *I am Amish*, the person fell all over himself saying what respect he has for the Amish because they maintain their traditions.<br />
<br />
Rebbi Yehoshua (tanna) and Shmuel (amora) say "they drowned in
spittle" (as explained in note 15). Earlier the daf explains that
when the three came out of the furnace unharmed, the goyim spit on
Bnai Yisrael, saying how could you have bowed to the idol when you
have such a powerful G0d. This shows the reaction of those not
subject to the test when seeing people fail it. The humiliation of
this was felt by the three of them because they felt it as if it
was their humiliation and injury. Nowadays, it is like those who
have contempt for the non-religious and anti-religious Jews. Indeed, it is the left who show their anti-Semitism and contempt for the Jews who try to deny their Judaism and join them in their activities.<br />
<br />
<br />
The chachamim (tannaim) and Rav Yochanan (amora) say that they
went to Eretz Yisrael, married, and raised their families. This is
from the viewpoint of the heroes themselves. They did not regard
themselves as having done anything extraordinary, but just did
what they were required to do. As a result, they continued their
lives in the same way, raising their children to continue in the
same way. This is like the bracha Hashem gave Avraham when he said
that Avraham would continue and teach his children how to live. It
is why the Bnai Yisrael at Sinai are described as everyone who
would be born in the future is treated as having accepted the
torah. It is the way the "orthodox" built frum communities after World
War II and are continuing in our current day.<br />
<br />
This is what we see in the shuls and yeshivahs of the current day and the way that the "Orthodox" are increasing while the non-religious and anti-religious groups are dwindling.<br />
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com5tag:blogger.com,1999:blog-22572147.post-12753258519731496932017-07-07T13:22:00.001-04:002017-07-07T13:22:34.374-04:00How Bil'am tried to foment a war by adding one letter<div class="post-text" itemprop="text">
Balak told Bi'am that <span class="co_VerseText">הִנֵּה עַם יָצָא מִמִּצְרַיִם, while Bil'am reported the conversation to Hashem as </span><br /><span class="co_VerseText">הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם</span><br />
<br />
<span class="co_VerseText">Rashi, reports on the other obvious strengthening of the words of the report in order to inflame matters, but we see that just changing one letter can cause the impact of the report to be completely different.</span><br />
<br />
According to Rav Hirsch, Balak said the main situation was not that
this was a particular people, but that a people who had been completely
submerged in the power of the Egyptian Empire had wrested themselves
free and were now going to completely destroy the surrounding nations
(even if they are not going to attack Moav directly).<br />
<a href="http://www.chabad.org/library/bible_cdo/aid/9950#v=5&showrashi=true">Balak 22:5</a><br />
<blockquote>
הִנֵּה עַם יָצָא מִמִּצְרַיִם The repetition of הִנֵּה shows that with
עַם יָצָא מִמִּצְרַיִם a separate thought is given for his
consideration. The fact that עַם יָצָא מִמִּצְרַיִם, that a mass of
people politically and socially submerged in the power and nationality
of Egypt could go out of Egypt as a socially united people to freedom
and independence, marks this people as something unique. And it is to
the cause which could have effected this remarkable unheard-of event
which your mind must concentrate on, if you are willing to help my
purpose to be achieved.<br />
</blockquote>
On the other hand, Bil'am knew who they were and what was occurring
as a result of Hashem's specific will. He knew that it was not some
random people showing the breakout from Egypt, but was <strong>the</strong> people, the specific people that Hashem had taken out <em>גוי מקרב גוי</em> and the answer to Balak's request <strong>as asked</strong> would be <em>Tell Balak not to worry, they are moving at my explicit command and will not invade you</em>. Bil'am, on the other hand wanted to see them destroyed and actually tried to get Balak to fight them. As Rashi says on <a href="http://www.chabad.org/library/bible_cdo/aid/9950#v=11&showrashi=true">Balak 22:11</a><br />
<blockquote>
<strong>curse it</strong>: Heb. קָבָה לּי. [This expression used by Balaam] is stronger than
אָרָה לּי [used by Balak in verse 6], for it specifies
and details [the curse]- [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]<br />
<strong>and drive it out</strong>: of the world. Balak said only, “and I will drive him
out of the land” (verse 6). [His intention was:] I want only to
get them away from me, but Balaam hated them more than did Balak. —
[Mid. Tanchuma Balak 5, Num. Rabbah 20:9]<br />
</blockquote>
Thus, Bil'am referred to <strong>this</strong> people in order to
avoid any possibility of it being someone or something other than Bnai
Yisrael as well as to avoid the possibility of being told to reassure
Balak that they would not invade Moav and would not need to be fought
off.<br />
</div>
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com2tag:blogger.com,1999:blog-22572147.post-72595728246421698352016-07-21T13:53:00.002-04:002016-07-21T13:53:42.848-04:00Why does Hashem show different reactions while Balaam insists on going to BalakRav Hirsch among others explains that if someone insists on trying to disobey Ahashem's will, Hashem will allow him to destroy himself. For example, in the explanation of <a href="http://www.chabad.org/library/bible_cdo/aid/9950#v=12&showrashi=true">Balak 22:12-13</a> Rav Hisrch points out<br /><br />
<blockquote class="tr_bq">
<b>12</b><br /> Now had Balaam been a prophet of the Truth he would faithfully have transmitted this declaration of Hashem to the envoys of Balak and the purpose of Hashem's intervention would have been achieved without the whole following episode. Balak, andMoav, instead of fearing the attacking and conquering might of this People, would have been induced to know the moral factor which was innate in it to which Hashem had promised His blessing and to befriend them to their own advantage. <b>But</b><br /><br />
<b>13</b><br /> </blockquote>
<blockquote>
Balaam suppressed the second part, the really essential part of Hashem's warning. He just speaks in general terms מאן השם, which forthwith allows it to be understood tat he himself would be pleased to curse the people, only מאן השם לתתי להלוך עמכם, the Hashem Whose prophet I am does not finnd it befitting for me to go with *you*. After all, they were only, as remarked above, זקני מואב not שרי מואב, only plebeans, not really princes.</blockquote>
<br />As a result of this,<br /><br />
<blockquote class="tr_bq">
Balak knew his man and did not let himself be put off from his by the first refusal</blockquote>
<br />As a result of Balaam attempting to work around Hashem, Hashem says, that if it for your personal honor that they came for you, go ahead and try to go with them. However, do not forget that you were categorically forbidden to curse the Bnai Yisrael, even though you hid that from Moav.<br /><br />
<b>20</b><br /><br />
<br />
<blockquote>
We have already remarked on <a href="https://www.blogger.com/(http://www.chabad.org/library/bible_cdo/aid/9950#v=17&showrashi=true">verses 16 & 17</a>) that Balak's request had two points (a) that Balaam come at his invitation and (b) that he curses Israel. For the first part he was given permission, regarding the second part, whic constituded the real intended purpose of Balak, it had in verse 12, already at the first mission had been peremptorily denied to him.</blockquote>
<br />As we see, Hashem is telling Balaam that <b>if he insists</b> on going, he will only be able to convey the blessing, the exact opposite of what Balak intends.<br /><br />The question now arises, why was Hashem angry? The reason given by Rav Hisrsch is that while Balaam was given permission to go with the messengers (אתם) he actually went with the intention to somehow bring about their purpose.<br /><b> </b><br />
<b>22</b><br /><br />
<blockquote class="tr_bq">
no כי הלך that he went with Balak's messengers, ... But he did not just go with them, הולך הוא, he was "goer" with them, one striving to reach his own end. In spite of the definite warning he had received from Hashem, his mind was still obscured by the obsession that he would be able to achieve the purpose so desired by Balak and himself.</blockquote>
<br />As a result, the מלאך is sent to point out the result of what he is attempting to do. It is actually a final attempt to show mercy to Balaam and get him do do teshuvah.<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com2tag:blogger.com,1999:blog-22572147.post-50971122813115854582016-07-20T20:47:00.001-04:002016-07-20T20:47:57.290-04:00Modern Politics and the meraglimWhen the meraglim came into Kena'an, Hashem caused a number of deaths so that the meraglim would be ignored. A possible suggestion about the political turmoil throughout the world is to keep the nations so stirred up that they cannot focus their attention on Eretz Yisrael.<br />
<br />
Also as a result of the terrorist actions, the nations are being forced to fight against those who would otherwise be actively attempting to destroy us.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com1tag:blogger.com,1999:blog-22572147.post-85693273732631542142016-03-24T16:47:00.000-04:002016-03-24T16:52:29.549-04:00A Bonus Gematriah for Purim<b>A Bonus Gematriah for Purim</b><br />
<br />
1) 500 people were killed in Shushan, everywhere else, they killed 75,000 people<br />
<br />
2) Achshveirosh ruled over 127 countries and if we assume Shushan was one of them, then it comes out that in the remaining 126 countries, they killed 75,000 people.<br />
<br />
3) If you do the math (175,000/126), we see each country killed 595 people , which equals 74,970.<br />
<br />
4) In Shushan they killed 500 + Haman. Haman is gematriah 95. So in every other country they needed to kill 595 to match what happened in Shushan.<br />
<br />
5) You still have to account for an extra 30 people killed. (75,000‐74,970=30). The Medrash says Haman had 30 sons. 10 were hung, 10 were killed and 10 were beggars. We know a poor person is like a dead person. In order to make up the 30 sons killed, an extra 30 people were killed.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-35845207585069584712016-01-23T21:00:00.000-05:002018-03-18T22:47:13.352-04:00Count of Pesukim in each ParshaThe counts were taken from the Art Scroll Chumash notes at the end of each parsha. Note that while the masoretic count of Tzav is 96, A physical count of Pesukim shows 97.<br />
<br />
Pekudei does not have a note at the end of the parsha but the Art Scroll commentary says the edition of the Chumash printed with the Malbim's commentary.gives it as 92 (which matches the physical count in the chumash)<br />
<br />
Yisro appears to use the taamei elyon count (10 pesukim) instead of the taamei tachton count (13 pesukim) for the total given at the comment at the end. This is based on comparing the note to the physical count as printed in the Chumash.<br />
<br />
The mesorah note for Vayeilech of 70 appears for the combined parshiyos of Nitzavim and Vayeilech. This means 40 in Nitzavim and 30 in Vayeilech<br />
<br />
The Art Scroll Chumash on the page right after Vzos Haberachah give the total count according to the Mesorah for each sefer and for the total number of pesukim in the Torah.<br />
<br />
<table>
<tbody>
<tr><td>Bereishis</td><td align="right">1534</td></tr>
<tr><td>Shmos</td><td align="right">1209</td></tr>
<tr><td>Vayikra</td><td align="right">859</td></tr>
<tr><td>Bamidbar</td><td align="right">1288</td></tr>
<tr><td>Devorim</td><td align="right">955</td></tr>
<tr><td>Total</td> <td align="right">5845</td></tr>
</tbody></table>
<br />
However, These numbers do not appear to match the totals calculated from the numbers given at the end of each parsha<br />
<br />
<table>
<tbody>
<tr><td>Bereishis</td><td align="right">1534</td></tr>
<tr><td>Shmos</td><td align="right">1206</td></tr>
<tr><td>Vayikra</td><td align="right">858</td></tr>
<tr><td>Bamidbar</td><td align="right">1288</td></tr>
<tr><td>Devorim</td><td align="right">952</td></tr>
<tr><td>Total</td><td align="right">5838</td></tr>
</tbody></table>
<br />
It appears that the difference in Shmos is the Aseres Hadibros in Yisro between the Taamei Elyon and Taamei Tachton (3 pesukim) The difference in Vayikra is the mesorah note in Tzav and the physical count in Tzav. Vaeschanan starts the Taam Tachton at 5:6 and ends at 5:18, also for a count of 13. This accounts for the three total difference. However the mesorah count at the end says 118 while the printed count shows 7+49+30+25+11 = 122 However, the sefer total differs by 3 rather than 4 so there must be another difference in the sefer.<br />
<br />
<a href="http://judaism.stackexchange.com/users/759/double-aa">Double AA</a> points out:<i> In<a href="http://judaism.stackexchange.com/a/67686/759"> an answer on judaism.stackexchange.com</a> I show that the correct mesorah note in old manuscripts for Vaeschanan is 119 which solves the issue in that parsha, but the book total issue remains for Artscroll. However, in Mechon Mamre's edition based on the old manuscripts, <a href="http://mechon-mamre.org/c/ct/cu0205.htm">Yisro</a> has only 74 verses and <a href="http://mechon-mamre.org/c/ct/cu0502.htm">Vaeschanan</a> has only 121 verses (counting both with taamei tachton, unlike how the individual parsha mesorah does) which gives the correct traditional book totals below of 1209 and 955. So the individual parsha mesorah uses the taamei elyon while the book total uses the taamei tachton, and there are no issues remaining when we use the manuscript versions.</i><br />
<br />
I found a blog at <a href="http://esefer.blogspot.com/2007/05/aseres-hadibros.html">eSefer - Aseres Hadibros</a> which discusses the differences and has a comment<br />
<br />
<i><span class="commentshown" id="c1784781952037535910">all bible texts published by mosad harav kook are based on the edition prepared by r. mordechai breuer<br /><br />on breuer, see <a href="http://agmk.blogspot.com/2007/02/r-mordechai-breuer-ztll-master-masoret.html#links">http://agmk.blogspot.com/2007/02/r-mordechai-breuer-ztll-master-masoret.html#links</a><br /><br />he
explains the trop to the first two pesukim in depth in his "dividing
the decalogue into verses and commandments" in The Ten Commandments In
History and Tradition, ed. Ben Zion Segal (1990), pp. 291-330.</span></i><br />
<br />
Note that following the link gives a message <br />
<i><span style="font-weight: normal;">This blog is open to invited readers only</span></i><br />
<i><span class="blogUrl"><a dir="ltr" href="http://agmk.blogspot.com/">http://agmk.blogspot.com/</a></span></i><br />
<br />
and<br />
<br />
<i><span class="commentshown" id="c1784781952037535910">The Kesav
Ve'hakabalah has a fascinating discussion of the different verse totals
of the Decalogue reflected in the various masoretic notes. He claims
that there are actually four versions of the division of the decalogue
into verses: a) 12 verses - our tahton b) 9 verses - our elyon c) 13
verses - our tahton but with anochi and lo yiheh split into two d) 10
verses - our elyon but with anochi and lo yiheh combined into one. He
maintains that the four masoretic totals (end of yisro, end of shemos,
end of va'es'hanan and end of devarim) actually reflect the four
versions; do the arithmetic and you'll see that he's apparently correct.
[I first came across this dicussion of his in an issue of the Ihud
Be'hidud weekly ...] Note that this is at the end of the sefer after Devarim.</span></i><br />
<br />
Another difference is that the mesorah count at the end of Parshas Bo shows 105 pesukim. However the count of the numbers in each perek (<span class="comment-copy">29+10+51+16) shows 106. However, it is possible that based on the trop for <a href="https://www.chabad.org/library/bible_cdo/aid/9874">Bo 13:1</a>, that the first pasuk was counted with the second pasuk leaving the last perek with 15 pesukim so that 29+10+51+15 = 105.</span><br />
<br />
<span class="comment-copy"><span class="co_VerseText">וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר</span></span><br />
<br />
Note that the English translation ends that pasuk wit a comma and not a period.<br />
<br />
<table>
<tbody>
<tr><td>Parsha</td><td align="center">Count</td><td align="center">Sefer Total</td><td align="center">Total</td><td align="center">Secular Year</td></tr>
<tr></tr>
<tr><td>Breishis</td><td align="right">146</td><td align="right">146</td><td align="right">146</td></tr>
<tr><td>Noach</td><td align="right">153</td><td align="right">299</td><td align="right">299</td></tr>
<tr><td>Lech Lecha</td><td align="right">126</td><td align="right">425</td><td align="right">425</td></tr>
<tr><td>Vayera</td><td align="right">147</td><td align="right">572</td><td align="right">572</td></tr>
<tr><td>Chayei Sara</td><td align="right">105</td><td align="right">677</td><td align="right">677</td></tr>
<tr><td>Toldos</td><td align="right">106</td><td align="right">783</td><td align="right">783</td></tr>
<tr><td>Vayetzei</td><td align="right">148</td><td align="right">931</td><td align="right">931</td></tr>
<tr><td>Vyishlach</td><td align="right">154</td><td align="right">1085</td><td align="right">1085</td></tr>
<tr><td>Vayeshev</td><td align="right">112</td><td align="right">1197</td><td align="right">1197</td></tr>
<tr><td>Miketz</td><td align="right">146</td><td align="right">1343</td><td align="right">1343</td></tr>
<tr><td>Vayigash</td><td align="right">106</td><td align="right">1449</td><td align="right">1449</td></tr>
<tr><td>Vaychi</td><td align="right">85</td><td align="right">1534</td><td align="right">1534</td></tr>
<tr></tr>
<tr></tr>
<tr><td>Shmos</td><td align="right">124</td><td align="right">124</td><td align="right">1658</td></tr>
<tr><td>Vaeira</td><td align="right">121</td><td align="right">245</td><td align="right">1779</td></tr>
<tr><td>Bo</td><td align="right">105</td><td align="right">350</td><td align="right">1884</td></tr>
<tr><td>Beshalach</td><td align="right">116</td><td align="right">466</td><td align="right">2000</td></tr>
<tr><td>Yisro</td><td align="right">72</td><td align="right">538</td><td align="right">2072</td></tr>
<tr><td>Mishpatim</td><td align="right">118</td><td align="right">656</td><td align="right">2190</td></tr>
<tr><td>Terumah</td><td align="right">96</td><td align="right">752</td><td align="right">2286</td></tr>
<tr><td>Tetzaveh</td><td align="right">101</td><td align="right">853</td><td align="right">2387</td></tr>
<tr><td>Ki Sisa</td><td align="right">139</td><td align="right">992</td><td align="right">2526</td></tr>
<tr><td>Vayakhel</td><td align="right">122</td><td align="right">1114</td><td align="right">2648</td></tr>
<tr><td>Pekudei</td><td align="right">92</td><td align="right">1206</td><td align="right">2740</td></tr>
<tr></tr>
<tr></tr>
<tr><td>Vayikra</td><td align="right">111</td><td align="right">111</td><td align="right">2851</td></tr>
<tr><td>Tzav</td><td align="right">96</td><td align="right">207</td><td align="right">2947</td></tr>
<tr><td>Shmini</td><td align="right">91</td><td align="right">298</td><td align="right">3038</td></tr>
<tr><td>Tazria</td><td align="right">67</td><td align="right">365</td><td align="right">3105</td></tr>
<tr><td>Metzora</td><td align="right">90</td><td align="right">455</td><td align="right">3195</td></tr>
<tr><td>Acharei Mos</td><td align="right">80</td><td align="right">535</td><td align="right">3275</td></tr>
<tr><td>Kedoshim</td><td align="right">64</td><td align="right">599</td><td align="right">3339</td></tr>
<tr><td>Emor</td><td align="right">124</td><td align="right">723</td><td align="right">3463</td></tr>
<tr><td>Behar</td><td align="right">57</td><td align="right">780 </td><td align="right">3520</td></tr>
<tr><td>Bechukosai</td><td align="right">78</td><td align="right">858</td><td align="right">3598</td></tr>
<tr></tr>
<tr></tr>
<tr><td>Bamidbar</td><td align="right">159</td><td align="right">159</td><td align="right">3757</td><td align="right">1 CE is 3761</td></tr>
<tr><td>Naso</td><td align="right">176</td><td align="right">335</td><td align="right">3933</td><td align="right">173</td></tr>
<tr><td>Beha'aloscha</td><td align="right">136</td><td align="right">471</td><td align="right">4069</td><td align="right">309</td></tr>
<tr><td>Shlach</td><td align="right">119</td><td align="right">590</td><td align="right">4188</td><td align="right">428</td></tr>
<tr><td>Korach</td><td align="right">95</td><td align="right">685</td><td align="right">4283</td><td align="right">523</td></tr>
<tr><td>Chukas</td><td align="right">87</td><td align="right">772</td><td align="right">4370</td><td align="right">610</td></tr>
<tr><td>Balak</td><td align="right">104</td><td align="right">876</td><td align="right">4474</td><td align="right">714</td></tr>
<tr><td>Pinchas</td><td align="right">168</td><td align="right">1044</td><td align="right">4642</td><td align="right">882</td></tr>
<tr><td></td></tr>
<tr><td>Mattos</td><td align="right">112</td><td align="right">1156</td><td align="right">4754</td><td align="right">994</td></tr>
<tr><td></td></tr>
<tr><td>Masei</td><td align="right">132</td><td align="right">1288</td><td align="right">4886</td><td align="right">1126</td></tr>
<tr></tr>
<tr></tr>
<tr><td></td></tr>
<tr><td>Devarim</td><td align="right">105</td><td align="right">105</td><td align="right">4991</td><td align="right">1231</td></tr>
<tr><td>Va'eschanan</td><td align="right">11<i>9</i></td><td align="right">224</td><td align="right">5110</td><td align="right">1350</td></tr>
<tr><td>Eikev</td><td align="right">111</td><td align="right">335</td><td align="right">5221</td><td align="right">1461</td></tr>
<tr><td>Re'eh</td><td align="right">126</td><td align="right">461</td><td align="right">5347</td><td align="right">1587</td></tr>
<tr><td></td></tr>
<tr><td>Shoftim</td><td align="right">97</td><td align="right">558</td><td align="right">5444</td><td align="right">1684</td></tr>
<tr><td>Ki Seitzei</td><td align="right">110</td><td align="right">668</td><td align="right">5554</td><td align="right">1794</td></tr>
<tr><td>Ki Savo</td><td align="right">122</td><td align="right">790</td><td align="right">5676</td><td align="right">1916</td></tr>
<tr><td>Nitzavim</td><td align="right">40</td><td align="right">830</td><td align="right">5716</td><td align="right">1956</td></tr>
<tr><td>Vayeilech</td><td align="right">30</td><td align="right">860</td><td align="right">5746</td><td align="right">1986</td></tr>
<tr><td>Ha'azinu</td><td align="right">52</td><td align="right">912</td><td align="right">5798</td><td align="right">2038</td></tr>
<tr><td>Vezos Habrachah</td><td align="right">41</td><td align="right">953</td><td align="right">5839</td><td align="right">2079</td></tr>
<body>
</body></tbody></table>
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-59807443934736825832015-05-18T11:07:00.004-04:002015-05-18T11:07:54.938-04:00Bechukosai: Seven sins Six punishmentsRashi in Bechukosai shows seven steps of degradation leading to complete destruction. Rav Zalman Sorotzkin in אזנים לתורה (Insights in the Torah) in his commentary on Bechukosai 26:15 connects the seven steps of transgression to the sections of the Tochacha. Rav Hirsch shows how each of the terms that prededed this pasuk show an increasing level of sin. <i>Abarbanel </i>and <i>Alshich</i> go into detail and expand on this point showing how each of the punishments fit midah k'neged midah. <i>Alshich</i>shows how each group consists of seven types of suffering and how eac type of suffering is midah k'neged midah.<br />
<blockquote class="tr_bq">
in verse 18, the Torah states, "<i>I shall punish you further, sevenfold for your sins</i>", and <i>Rashi</i> explains: "<i>Seven punishments [will be given] for the seven transgressions mentioned above.</i>" <i>Rashi</i> is referring to seven sets of punishment, each set consisting of seven types of suffering. In the course of the section on curses, <i>Rashi</i> points out several more times that the punishments come in groups of seven.<br />...<br />After contemplating these passages, I found that although there are seven transgressions, The Torah only mentions <b>six</b> levels of punishment.</blockquote>
<b>Transgression 1: </b>He did not study<br />
<br />
<b>Punishment:</b> The first level begins with pasuk 16 "I will assign upon you panic" and ends with verse 17. "you will flee with no one pursuing you".<br />
<br />
<b>Transgression 2:</b> He did not perform<br />
<br />
<b>Punishment:</b> Pasuk 18 - 20, "... I will break the pride of your might ..." through "... the tree of your land will not give its fruit."<br />
<br />
<b>Transgression 3: </b>He disapproves of others who do perform.<br />
<br />
<b>Punishment: </b>Pasuk 21 - 22 "... I will incite the wildlife of the field against you ... and your roads will become desolaye"<br />
<br />
<b>Transgression 4:</b> He hates the Sages<br />
<br />
<b>Punishment:</b> Pasuk 23 - 26. " ... I will bring upon you a sword ... you will eat and not be sated."<br />
<br />
<b>Transgression 5:</b> He prevents others [from performing mitzvos]<br />
<br />
<b>Punishment:</b> Pasuk 27 - 40. "... You will eat the flesh of your sons ... the land of your foes will devour you ... the will disintegrate.<br />
<br />
Pasuk 40 appears to be a statement of teshuvah. The question is <b>why</b> is this treatedas part of the fifth level of punishment and not even part of the beginning of the sixth level (as a restatement of the levels of transgression as seen with the previous punishments).<br />
<br />
Many meforshim do indeed regard this pasuk as part of the next set of punishments.<br />
<br />
Rav Hirsch translates this as a command ("Until they confess") and not a statement of action ("They will confess"). Thus until they confess properly, and acknowledge what they have been doing (traeting Hashem and the Torah as a secondary consideration) Hashem, will continue to treat them in a "off hand" manner.<br />
<br />
See the comment on 26:40 - 41 in the Art Scroll Stone Chumash.<br />
<br />
<i>Chizkuni</i> states that this is not really a sincere repentance but is actually just going through the motions in order to cover all the bases, just in case. [<b><i>my comment</i></b>] I would consider it like someone going to Yom Kippur services and "repenting" and then going to a nonkosher dinner/dance afterwards.<br />
<br />
<i>Vilna Gaon (Aderes Eliyau)</i> says that while it might be sincere at the moment, it is not complete and would not cover the sins of the past. [<b><i>my comment</i></b>] It might be sufficient to cover the current set of sins, but it will not be sufficient to raise them back up to the previous levels.<br />
<br />
<i>Ohr Hachaim</i> explains that both pasuk 40 and 41 are part of the confession and list the truths that must be acknowledged. One of the problems is that while people may acknowledge that they have sinned, they would continue in the "tradition" of their ancestors and think that the sins of the previous generation were in fact correct actions. [<i style="font-weight: bold;">my comment</i>] consider the idea of driving to shul on shabbos. Someone may admit that driving to the mall or a baseball game is incorrect, but think that driving to shul is correct. Similarly, some people have acted as if "resting on the Sabbath"includes painting pictures, going to concerts, etc.<br />
<br />
<b>Transgression 6:</b> He denies [that] the <i>mitzvos</i> [were commande by Hashem]<br />
<br />
<b>Punishment:</b>Pasuk 41 - 43 "I, too, will behave towards them with casualness, ... because their spirit rejected My decrees."<br />
<br />
Rabbi Sorotzkin states that the "remembrance of the Avos is given in reverse order in order to state that Hashem will still accept the teshuvah even itf it its on a lower level. The three pillars of the world are תורה ועבודה וגמילות חסדים which corresponds to the Avos in the order given in the Pasuk. Rabbi Sorotzkin explains that Avraham was faced with a world of uncontrolled idolators. He could only reach them through chesed. It was impossible to begin teaching them about the service of Hashem much leass Torah. Yitzchak had people who knew about Hashem via Avraham and were ready to learn about the next level. Yaakov was able to teach the students of Avraham and Yitzchak, and was able to teach them the highest level of knowledge of Hashem and His existence.<br />
<blockquote class="tr_bq">
Therefore, when this verse speaks about the beginning of return to Hashemin this verse, it promises that if the Bnai Yisrael in their repentance achieve the level of Torah study, then certainly "I will remember my covenant with Yaako", the covenant I made with him over the Torah. And even if they reach only the level of service and there are people who know how to servce Hashem among Israel, even though they havenot yet reached the level of Torah-study, Hashem will redeem them on the merit of the covenant He made with Yitzchak: "An also My covenant with Yitzchak." And if they do not reach either of these levels but there are people among the them who know how to do kindness, then Hashem will redeem them on the merit of the covenant He made with Avraham: "And also My covenant with Avraham will I remember."</blockquote>
No further punishments are mentioned in this parsha<br />
<br />
<b>Transgression 7: </b>He denies Hashem's existence.<br />
<br />
Rabbi Sorotzkin asks "Where, the, is the sevenths set of punishments? This matter is rather puzzling.<br />
<br />
<b>Answer:</b> Rabbi Sorotzkin points out that the transgression as stated in the parsha is "to annul My covenant". The corresponding punishment (by midah k'neged midah) would, G-d forbid, be the annulment of Hashem's covenant with us and the total destruction of the Jewish people. After all, if we attempt to deny Hashem's existence, noting will happen. It is like someone jumping off a cliff and trying to fly through denying the law of gravity. The person will still fall to his death. However, what Hashem decrees is what happens. What Hashem denies cannot exist.<br />
<br />
As Hashem said to Yechezkel (20:32-33):<br />
<br />
<blockquote class="tr_bq">
That which has come into your minds <b>shall certainly not be</b>, for you say: 'We shall be like the nations ... to servewood and stone. By My life, says Hashem Elokim, I swear that with a strong hand I shall rule over you." </blockquote>
<br />
Thus the Torah does <b>not</b> say the appropriate punishment for sinking to the seventh level of sin, for this is impossible. Instead pasuk 44 says<br />
<blockquote class="tr_bq">
But despite all this, while they will be in the lands of their enemies, I will not have been revolted by them nor will I have rejected them to obliterate them, to annul My covenant with them - for I am Hashem their G-d </blockquote>
<br />
After he wrote this comment, he found a nearly identical interpretation in <i>Divrei Chaim</i>, a commentary on the Chumash by his grandfather Rav Chayim Sharin , זצ"ל<br />
<br />
<blockquote class="tr_bq">
</blockquote>
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-51512198514040189152015-05-15T08:56:00.003-04:002015-06-05T09:16:20.325-04:00Rabbi Leibtag shiurim: The Hebrew Calendar and its Missing Years- Parts 1 - 3<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
from:
Kol Torah Webmaster <webmaster koltorah.org=""></webmaster></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
to:
Kol Torah <koltorah koltorah.org=""></koltorah></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
date:
Thu, Apr 16, 2015 at 10:06 PM</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
subject:
Kol Torah Parashat Shemini 2015</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<b>The
Hebrew Calendar and its Missing Years- Part One</b></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<b>by
Reuven Herzog (‘13) and Benjy Koslowe (‘13)</b></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
Kol
Torah is enormously proud to present a landmark article written by
TABC alumni Reuven Herzog '13 and Benjy Koslowe '13, themselves
former Kol Torah editors-in-chief. This article was originally
delivered as a Shiur at TABC's summer of 2014 Tanach Kollel.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
The
article presents an intriguing solution to a very well-known issue
regarding the compatibility of Chazal's Seder Olam and the commonly
accepted historic chronology. Although dozens of articles address
this issue, we believe that this article is the best article written
on this subject published to date.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
This
article is <b>based on a series of Shiurim given by Rav Menachem
Leibtag</b> at Yeshivat Har Etzion.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
I.
Introduction</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
The
Hebrew calendar counts the current year as 5775 Anno Mundi[1].
However, many adherents to this calendar may not realize that this
year stems from Seder Olam Rabbah, a late Tannaitic work. Detailing
important dates and years in Jewish history, Seder Olam establishes a
timeline from Adam HaRishon to the end of the Bar Kochba revolt, and
it became the ubiquitous dating convention in the Jewish community
around the turn of the second millennium CE.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
A
challenge regarding the Hebrew calendar is that the year 5775 may not
be so precise. Seder Olam records that the time between the
destructions of the two Batei Mikdash lasted 490 years. However,
secular history records that the Churban of the first Beit HaMikdash
took place in 586 BCE, and that the Churban of the second Beit
HaMikdash occurred in 70 CE; this leaves us with a period of 655
years[2]. Thus, there is a discrepancy of 165 years between Seder
Olam and secular history!</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
The
“missing years” are a puzzling element of the Jewish Mesorah.
They beg the question of what happened to them and whether Seder Olam
was intended to be a definitive history or something else entirely.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
In
this article, we intend to follow Seder Olam’s chronology and
explain how it reaches its conclusions, using an internally
consistent methodology. Beyond this, we hope to demonstrate how Seder
Olam’s inconsistency with outside sources is not a flaw; rather, it
serves a tremendous purpose in the Rabbinic period.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
II.
Seder Olam’s Count</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
Seder
Olam Rabbah is a Tannaitic work generally attributed to the mid-2nd
century Tanna Rabi Yosi ben Chalafta. A Midrashic commentary on
Jewish history, it chronicles and exegetes the stories of Tanach and
a little beyond, using the historical narratives as a springboard for
Chazal’s teachings and messages, similar to other Midreshei
Aggadah. In fact, Seder Olam can be thought of as similar to the
Midrash Rabbah collection, a “History Rabbah[3],” in that its
goal is not to explicitly comment on historical facts, but rather to
use stories as an educational tool.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
In
building its timeline, Seder Olam uses two primary sources, both
stemming from the Tanach. The first and dominant source is explicit
references from the books of Tanach to specific years and periods of
time, combined via simple arithmetic intuition. These references are
plentiful and clear enough to write the timeline almost entirely,
from Adam HaRishon to the Churban of the first Beit HaMikdash. (The
dating of Malchut Yehudah is slightly cloudier; we will deal with
this later.) The second source is implicit references and inferences
used to fill in the gaps where Tanach is more ambiguous. These are
primarily used in the works post-Churban HaBayit, where dates of
certain events are given, but there are no large blocks of time
recorded.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
II-A.
From Adam HaRishon until the Beit HaMikdash’s Destruction</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
The
first section of the timeline is incredibly easy to construct, taken
almost directly from lists found in Sefer BeReishit. After the
conclusion of the Gan Eden narratives there is a list of Adam’s
descendants, including how long they lived, and more significantly
how old they were when the next child on the list was born. As an
example (BeReishit 5:12-14):</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
“VaYechi
Keinan Shiv’im Shanah VaYoled Et Mahalaleil. VaYechi Keinan Acharei
Holido Et Mahalaleil Arba’im Shanah UShemoneh Mei’ot Shanah
VaYoled Banim UVanot. VaYihyu Kol Yemei Keinan Eser Shanim UTsha
Mei’ot Shanah VaYamot.”</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
“And
Keinan lived 70 years, and he gave birth to Mahalaleil. And Keinan
lived 840 years after giving birth to Mahalaleil, and he gave birth
to many children. And all the days of Keinan were 910 years, and he
died.”</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
The
only relevant information for us in this paragraph is how long Keinan
lived before the birth of his son; everything afterwards is overlap
and therefore does not help to create a contiguous timeline.</div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
Such
Pesukim are repeated almost verbatim for the entire line of Adam to
Noach, ten generations in all (plus the birth of Noach’s children,
the eleventh generation). The result of this timeline is a simple
calculation of dates for when each person was born:</div>
<table border="1" bordercolor="#000080" cellpadding="1" cellspacing="0" style="width: 262px;">
<colgroup><col width="60"></col>
<col width="133"></col>
<col width="62"></col>
</colgroup><tbody>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><u>Name</u></span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><u>Father’s
age at time of birth</u></span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><u>Year
of birth</u></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Adam</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">N/A</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">0</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Sheit</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">130</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">130</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Enosh</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">105</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">235</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Keinan</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">90</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">325</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Mahalaleil</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">70</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">395</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Yered</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">65</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">460</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Chanoch</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">162</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">622</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Metushelach</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">65</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">687</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Lemech</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">187</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">874</span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="60"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Noach</span></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">182</span></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">1056</span></span></div>
</td>
</tr>
</tbody></table>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<span style="color: #222222;"><span style="background: #ffffff;">A
very similar list exists in Perek 11, after the Mabul and Migdal
Bavel stories, listing the generations from Sheim to Avraham:</span></span></div>
<table border="1" bordercolor="#000080" cellpadding="1" cellspacing="0" style="width: 260px;">
<colgroup><col width="57"></col>
<col width="133"></col>
<col width="62"></col>
</colgroup><tbody>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="57"><div align="CENTER">
<span style="color: #222222;"><u>Name</u></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;"><u>Father’s age at time of
birth</u></span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;"><u>Year of birth</u></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref4"></a><span style="color: #222222;">Sheim</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn4"><span style="color: #1155cc;">[4]</span></a></u></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">502</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1558</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Arpachshad</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">100</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1658</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Shelach</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">35</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1693</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Eiver</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">30</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1723</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Peleg</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">34</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1757</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Re’u</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">30</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1787</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Serug</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">32</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1819</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Nachor</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">30</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1849</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="57"><div align="CENTER">
<span style="color: #222222;">Terach</span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">29</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1878</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="57"><div align="CENTER">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref5"></a><span style="color: #222222;">Avraham</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn5"><span style="color: #1155cc;">[5]</span></a></u></span></div>
</td>
<td bgcolor="#ffffff" width="133"><div align="CENTER">
<span style="color: #222222;">70</span></div>
</td>
<td bgcolor="#ffffff" width="62"><div align="CENTER">
<span style="color: #222222;">1948</span></div>
</td>
</tr>
</tbody></table>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref6"></a>
<span style="color: #222222;">After Avraham’s birth, the points of
reference in the</span><span style="color: #222222;"> </span><span style="color: #222222;">Torah</span><span style="color: #222222;"> </span><span style="color: #222222;">are
more spread out, and often these references describe large blocks of
time rather than individual lifespans. The</span><span style="color: #222222;"> </span><span style="color: #222222;">Torah</span><span style="color: #222222;"> </span><span style="color: #222222;">informs
us that Avraham was 100 years old when Yitzchak was born (21:5).
After Yitzchak’s birth, there are 400 years until Yetziat
Mitzrayim. This is based on</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">’s derivation from the Berit
Bein HaBetarim that the 400 years of Avraham’s descendants dwelling
in a foreign country begin with the birth of Yitzchak</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn6"><span style="color: #1155cc;">[6]</span></a></u></span><span style="color: #222222;">.
Thus, Yetziat Mitzrayim took place in year 2448 of</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<span style="color: #222222;">The next block of time is from Yetziat
Mitzrayim until the start of construction of the first Beit
HaMikdash, a period Sefer Melachim informs us was 480 years (Melachim
I 6:1). We can therefore establish that the Beit HaMikdash began its
time in year 2928 of</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref7"></a>
<span style="color: #222222;">In order to calculate the duration of the first
Beit HaMikdash, Sefer Melachim records the length of each king’s
reign. Adding up the reigns of the kings from Shlomo – in whose
fourth year as king the Beit HaMikdash’s existence began – to
Tzidkiyahu – in whose reign it was destroyed – we have a total of
433 years</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn7"><span style="color: #1155cc;">[7]</span></a></u></span><span style="color: #222222;">.
However, because the dating system then was focused on the king and
not on an absolute, continuous calendar (as we mentioned above), the
final partial year of a king’s rule was counted as a full year, and
the rest of that year was also considered to be a full year for the
next king. Therefore, we can conclude that there was an extra year of
overlap recorded for each king. Accounting for the 19 rulers7</span><span style="color: #222222;"> </span><span style="color: #222222;">and
therefore 19 years of overlap, our total reduces to 414 years. We
also need to remember that construction began in the fourth year of
Shlomo’s reign. We therefore remove four years to give the final
count of 410 years for which the first Beit HaMikdash stood. Thus,
the Beit HaMikdash was destroyed in year 3338.</span></div>
<table border="1" bordercolor="#000080" cellpadding="1" cellspacing="0" style="width: 279px;">
<colgroup><col width="77"></col>
<col width="113"></col>
<col width="81"></col>
</colgroup><tbody>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="77"><div align="CENTER">
<span style="color: #222222;"><u>Name</u></span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;"><u>Length of Reign</u></span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref8"></a><span style="color: #222222;"><u>Start
of Reign</u></span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn8"><span style="color: #1155cc;"><b>[8]</b></span></a></u></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Shlomo</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">40</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">2924</span></div>
</td>
</tr>
<tr>
<td bgcolor="#ffffff" colspan="3" height="24" valign="TOP" width="275"><div align="CENTER">
<span style="color: #222222;"><i>Binyan Bayit Rishon 2928</i></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Rechav’am</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">17</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">2963</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Aviyam</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">3</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">2979</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Asa</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">41</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">2981</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yehoshafat</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">25</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3021</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yehoram</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">8</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3045</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Achazyah</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">1</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3052</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Atalyah</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">6</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3052</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yeho’ash</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">40</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3057</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Amatzyah</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">29</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3096</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Uziyah/Azaryah</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">52</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3124</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yotam</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">16</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3175</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Achaz</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">16</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3190</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Chizkiyahu</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">29</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3205</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Menasheh</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">55</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3233</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Amon</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">2</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3287</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yoshiyahu</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">31</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3288</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yeho’achaz</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">3 months</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3318</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yehoyakim</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">11</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3318</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Yehoyachin</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">3 months</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3328</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="77"><div align="CENTER">
<span style="color: #222222;">Tzidkiyahu</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">11</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3328</span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="77"><div align="CENTER">
<span style="color: #222222;">(Total)</span></div>
</td>
<td bgcolor="#ffffff" width="113"><div align="CENTER">
<span style="color: #222222;">433 (including overlap)</span></div>
</td>
<td bgcolor="#ffffff" width="81"><div align="CENTER">
<span style="color: #222222;">3338</span></div>
</td>
</tr>
</tbody></table>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;"><i>II-B.
Galut Bavel and the Second Beit HaMikdash</i></span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<span style="color: #222222;">After the Beit HaMikdash’s destruction, the
records become much less comprehensive. There is no book that details
a continuous history or provides dates in a larger context. All of
the post-Churban Sifrei Tanach (like many of their earlier
counterparts) give exclusively regnal dates. Nothing informs us how
long a king ruled, or even who directly succeeded him.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref9"></a>
<span style="color: #222222;">When the second Beit HaMikdash begins to be
built in the second year of the Persian king Daryavesh, Zecharyah
retrospectively references a period of 70 years (Zecharyah</span><span style="color: #222222;"> </span><span style="color: #222222;">1:12</span><span style="color: #222222;">).
This refers to the destruction of the Beit HaMikdash and Yerushalayim
and the subsequent exile (with no mention of Babylonian rule, as this
prophecy comes many years after the Babylonian empire fell)</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn9"><span style="color: #1155cc;">[9]</span></a></u></span><span style="color: #222222;">.
Therefore, the second year of Daryavesh and the beginning of the
construction of the second Beit HaMikdash was in year 3338+70=3408
of</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">. Construction took four years
(Ezra</span><span style="color: #222222;"> </span><span style="color: #222222;">6:15</span><span style="color: #222222;">),
finishing in Daryavesh’s sixth year, year 3412.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref10"></a>
<span style="color: #222222;">From this point on everything becomes much
murkier. There are no “anchor dates” like in Yirmiyahu 25</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn10"><span style="color: #1155cc;">[10]</span></a></u></span><span style="color: #222222;">.
The few dates mentioned after the construction of the second Beit
HaMikdash are only in reference to the king of the time, and we do
not even know for sure the order of succession, much less for how
long each Persian king ruled.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref11"></a>
<span style="color: #222222;">The latest date recorded in Tanach about
Daryavesh is his sixth year, the year in which the second Beit
HaMikdash was completed. The next date we have is that of Ezra’s
Aliyah to Eretz Yisrael, in the seventh year of king Artachshasta
(Ezra 7:7).</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;"> </span><span style="color: #222222;">assumes
that these two names refer to the same king, so these two events are
only one year apart</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn11"><span style="color: #1155cc;">[11]</span></a></u></span><span style="color: #222222;">.
The last reference we have to Daryavesh/Artachshasta is during the
governorship of Nechemyah, in his 32</span><span style="color: #222222;"><sup>nd</sup></span><span style="color: #222222;"> </span><span style="color: #222222;">year
(Nechemyah Perek 12). This can be calculated to be year 3438 of</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref12"></a><a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref13"></a><a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref14"></a>
<span style="color: #222222;">This is the latest concrete date that can be
found in Tanach. However, a hint to later events can be found in a
vision of Daniel. In Perakim 10 and 11, in the third year of
Koresh</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn12"><span style="color: #1155cc;">[12]</span></a></u></span><span style="color: #222222;">,
Daniel receives a long, prophetic, colorful, and obscure description
of much of the future political history from an angel. At the
beginning of the history the angel states,</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>“Hinei
Od Sheloshah Melachim Omedim LeParas,”</i></span><span style="color: #222222;"> </span><span style="color: #222222;">“Behold,
three more kings will stand for Persia” (Daniel 11:2); the fourth
of the line</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn13"><span style="color: #1155cc;">[13]</span></a></u></span><span style="color: #222222;"> </span><span style="color: #222222;">will
be tremendously rich, and he will be conquered by an extremely
powerful king of Greece</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn14"><span style="color: #1155cc;">[14]</span></a></u></span><span style="color: #222222;">.</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;"> </span><span style="color: #222222;">assumes
this king to be Alexander the Great, and thus the king succeeding
Daryavesh/Artachshasta is Alexander. In addition,</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;"> </span><span style="color: #222222;">twice
references that the Persians ruled over Israel for 52 years, which
leads to the deduction that Daryavesh/Artachshasta ruled for 36
years. (This extra time is hinted at in Sefer Nechemyah, where
Nechemyah mentions that he was in Persia during Artachshasta’s
32</span><span style="color: #222222;"><sup>nd</sup></span><span style="color: #222222;"> </span><span style="color: #222222;">year,
and he took leave to return to Israel after a long period of time
(Nechemyah 13:6).) Koresh took control in 3390; hence, Alexander’s
reign over the Persian Empire begins in year 3442 of</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftnref15"></a>
<span style="color: #222222;"><i>Seder Olam</i></span><span style="color: #222222;"> </span><span style="color: #222222;">follows
Alexander’s reign with a summary of the rulership until the Second
Beit HaMikdash’s destruction (and then to the Bar Kochba (alt. Ben
Koziba) Revolt) in a succinct teaching of Rabi Yosi</span><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftn15"><span style="color: #1155cc;">[15]</span></a></u></span><span style="color: #222222;">:
34 years of Persian rule during the existence of the Beit HaMikdash,
180 years of Greek rule, 103 years of the Chashmona’i dynasty, and
103 years of the Herodian dynasty – totaling 420 years. Bar
Kochba’s rebellion was 52 years later.</span></div>
<div style="background: #ffffff; margin-bottom: 0in; text-indent: 0.5in;">
<span style="color: #222222;">In the second installment of this essay, we
will bring light to issues that arise when comparing</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">’s account of Bayit Sheini
chronology with the conventional account of history. We will then
hopefully explain how</span><span style="color: #222222;"> </span><span style="color: #222222;"><i>Seder
Olam</i></span><span style="color: #222222;">’s account consistently
employs the methodology of Chazal to successfully arrive at its
conclusions, regardless of outside chronologies.</span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<br /></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn1"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref1"><span style="color: #1155cc;"><span style="font-size: 8pt;">[1]</span></span></a></u></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">Lit:
Year After Creation. This title is slightly misleading, as</span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">begins
its chronology with Adam HaRishon and makes no mention of Beri’at
HaOlam.</span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn2"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref2"><span style="color: black;"><span style="font-size: 8pt;">[2]</span></span></a></u></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">The
Gregorian calendar does not include a year 0; year 1 BCE is succeeded
immediately by year 1 CE.</span></span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn3"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref3"><span style="color: #1155cc;"><span style="font-size: 8pt;">[3]</span></span></a></u></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">Though
this would be an apt title for the work, its real title does not
denote any connection. The “Rabbah” suffix merely means “big,”
distinguishing it from a later chronological work also titled</span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Seder
Olam (Zuta)</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;">.</span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn4"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref4"><span style="color: black;"><span style="font-size: 8pt;">[4]</span></span></a></u></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">The
Pesukim are not entirely clear here, stating only that Noach was 500
years old when he gave birth to Sheim, Cham, and Yefet. However, in
the list from Sheim to Avraham, Arpachshad is stated as being born
when Sheim was 100 years old, two years after the Mabul (</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">11:10</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">);
therefore, we can deduce that Sheim was born 98 years before the
Mabul. The Mabul is said to have been when Noach was 600 years old
(7:6), in year 1656; thus, Sheim was born in year 1558.</span></span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn5"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref5"><span style="color: black;"><span style="font-size: 8pt;">[5]</span></span></a></u></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">BeReishit</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">11:27</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">states
that Terach was 70 years old when he gave birth to Avraham, Nachor,
and Haran. It is assumed that Avraham was the oldest brother.</span></span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn6"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref6"><span style="color: black;"><span style="font-size: 8pt;">[6]</span></span></a></u></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">This
Derashah is based on the usage of the word “Zera,” offspring, in
the Berit (</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">15:13</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">):</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i> </i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i>“Yado’a
Teida Ki Geir Yihyeh</i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i><b> </b></i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i><b>Zar’acha</b></i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i> </i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i>BeEretz
Lo Lahem VaAvadum VeInu Otam Arba Mei’ot Shanah,”</i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">“Know
well that your</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><b> </b></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><b>offspring</b></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">will
be strangers in a land that is not theirs, and they will enslave them
and torture them four hundred years.” This “Zera” is identified
by</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">to
match with the Pasuk (</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">21:12</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">),</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i> </i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i>“Ki
VeYitzchak Yikarei Lecha</i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i><b> </b></i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i><b>Zara</b></i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><i>,”</i></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">“For
in Yitzchak</span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><b> </b></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"><b>offspring</b></span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">will
be called for you.”</span></span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn7"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref7"><span style="color: black;"><span style="font-size: 8pt;">[7]</span></span></a></u></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;"> </span></span></span><span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: 8pt;">Yeho’achaz
and Yehoyachin each ruled for three months, and are not even given
credit for an entire year.</span></span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn8"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref8"><span style="color: #1155cc;"><span style="font-size: 8pt;">[8]</span></span></a></u></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">The
chronology in this table is based on a simple read of Sefer Melachim.
The chronology is actually more complicated, but this is beyond the
scope of this paper. For further reading, see Edwin Thiele’s</span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>The
Mysterious Numbers of the Hebrew Kings</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">(1st
ed.; New York: Macmillan, 1951).</span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn9"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref9"><span style="color: #1155cc;"><span style="font-size: 8pt;">[9]</span></span></a></u></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">Zecharyah’s
reference is not explicitly about the Beit HaMikdash’s destruction,
but from context it is clear that he is referring to the destruction
of the Temple, Yerushalayim, and all of Yehudah.</span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn10"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref10"><span style="color: #1155cc;"><span style="font-size: 8pt;">[10]</span></span></a></u></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">See
section IV (</span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Editor’s</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Note</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;">:
This will appear in next week’s installment).</span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn11"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/#14cc520f97ac64a6__ftnref11"><span style="color: #1155cc;"><span style="font-size: 8pt;">[11]</span></span></a></u></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i> </i></span></span><span style="color: #222222;"><span style="font-size: 8pt;">uses
the ambiguous language of “Hu Koresh Hu Daryavesh Hu Artachshasta”
to show that sometimes multiple names refer to the same king. The Gra
explains this specific reference to be that Daryavesh is named as
Koresh, the “Meshiach Hashem,” by Yeshayahu; Daryavesh is awarded
these extra titles because he rebuilt the Beit HaMikdash. (This
association of Koresh and Daryavesh might be another element of
Chazal’s “hiding” of the disappointing Shivat Tziyon-era Navi
at the end of Sefer Yeshayahu. By identifying “Koresh,” who is
prophesied to rebuild the Beit HaMikdash, as Daryavesh, who actually
did, the author removes the problem of a false prophecy. See section
V-B for a further explanation of the “hidden Navi.”)</span></span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: #222222;"><span style="font-size: 8pt;">Interestingly,
the Gra writes that there were three separate kings of Persia:
Koresh, Daryavesh, and Artachshasta. However, he makes no mention of
Achashveirosh, whom</span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">explicitly
includes, and makes no attempt to identify him with one of the three
aforementioned kings! Perhaps the Gra means only that all three of
these kings, though Midrashically identified as one by</span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;">,
are separate rulers in their own right,</span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;"><i>in
addition</i></span></span><span style="color: #222222;"><span style="font-size: 8pt;"> </span></span><span style="color: #222222;"><span style="font-size: 8pt;">to
Achashveirosh. This would pose a problem, though, with Daniel’s
vision (found in Perakim 10-11 of Sefer Daniel) of the four Persian
kings (including Daryavesh HaMadi).</span></span></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/?ui=2&ik=80078dd81d&view=lg&msg=14cc520f97ac64a6#14cc520f97ac64a6__ftnref12"><span style="color: #1155cc;"><span style="font-size: 8pt;">[12]</span></span></a></u></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">The
vision begins in Perek 10 and continues in Perek 11, according to the
explanation of Da’at Mikra.</span></span></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn13"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/?ui=2&ik=80078dd81d&view=lg&msg=14cc520f97ac64a6#14cc520f97ac64a6__ftnref13"><span style="color: #1155cc;"><span style="font-size: 8pt;">[13]</span></span></a></u></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">Presumably
this includes a king before Koresh, so the fourth king in total is
the third remaining. Perhaps this earlier king refers to Daryavesh
HaMadi, who conquered Bavel for Persia. (Daryavesh HaMadi’s
identity itself is very unclear; perhaps this is a reference to the
general Gobryas who governed over Bavel for a few weeks after
conquering it.) The result is that the four kings are Daryavesh
HaMadi, Koresh, Achashveirosh, and Daryavesh/Artachshasta.</span></span></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn14"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/?ui=2&ik=80078dd81d&view=lg&msg=14cc520f97ac64a6#14cc520f97ac64a6__ftnref14"><span style="color: #1155cc;"><span style="font-size: 8pt;">[14]</span></span></a></u></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">A
similar vision, though less detailed, can be found in Perek 8 of
Daniel.</span></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">cites
Pesukim from both visions.</span></span></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14cc520f97ac64a6__ftn15"></a>
<span style="font-family: Times New Roman, serif;"><span style="font-size: small;"><span style="color: blue;"><u><a href="https://mail.google.com/mail/u/1/?ui=2&ik=80078dd81d&view=lg&msg=14cc520f97ac64a6#14cc520f97ac64a6__ftnref15"><span style="color: #1155cc;"><span style="font-size: 8pt;">[15]</span></span></a></u></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">The
fact that this history is entirely Tannaitic and not derived from
Tanach is incredibly significant. After the mention of
Alexander,</span></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;"><i>Seder
Olam</i></span></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">writes,</span></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;"><i>“Ad
Kan Hayu Nevi’im Mitnab’im BeRuach HaKodesh; MiKan VeEilach Hat
Oznecha UShma Divrei Chachamim,”</i></span></span><span style="color: black;"><span style="font-size: 8pt;"> </span></span><span style="color: black;"><span style="font-size: 8pt;">“Until
here Nevi’im would prophesize with Divine spirit; from here and
onward listen to the words of the Sages.” This marks the end of the
period of Nevu’ah and a monumental transition in the nature of
Judaism. The short section following even has the feel of an appendix
to the primary history, that which is relevant to Tanach.</span></span></span></span></div>
<br />
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">from:
Kol Torah Webmaster <webmaster koltorah.org=""></webmaster></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">to:
Kol Torah <koltorah koltorah.org=""></koltorah></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">date:
Thu, Apr 23, 2015 at 6:16 PM</span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">subject:
Fwd: Kol Torah Parashiyot Tazria-Metzora </span></span>
</div>
<div style="background: #ffffff; line-height: 0.18in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><b>The Hebrew Calendar and its Missing Years-
Part Two</b></span></span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">by
Reuven Herzog (‘13) and Benjy Koslowe (‘13)</span></span></span></div>
<div align="JUSTIFY" style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Last
week we presented the work of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam Rabbah</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> and
went through its chronology from Adam HaRishon until
Alexander the Great, highlighting important events along the way.
This week we will bring light to issues that arise when
comparing </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
account of Bayit Sheini chronology with theconventional [BK1] account
of history. We will then hopefully explain how </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
account consistently employs the methodology of Chazal to
successfully arrive at its conclusions, regardless of
outside chronologies.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">III.
Addressing Problems with Gaps</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">The
calendric calculation of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
which we have seen, becomes dubious when compared to the accepted
conventional history. These historic accounts are supported by the
vast majority of historians. Steles and other archaeological findings
from both Persia and Greece, who were classically enemy empires, as
well as works from Ptolemy and other Egyptian sources, all support
the following account of history:</span></span></div>
<table border="1" bordercolor="#000080" cellpadding="1" cellspacing="0" style="width: 323px;">
<colgroup><col width="130"></col>
<col width="95"></col>
<col width="90"></col>
</colgroup><tbody>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;"><u><b>Name</b></u></span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;"><u><b>Start
of Reign</b></u></span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;"><u><b>End
of Reign</b></u></span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Cyrus
II the Great</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">550
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">530
BCE</span></span></span></div>
</td>
</tr>
<tr>
<td bgcolor="#ffffff" colspan="3" height="24" valign="TOP" width="319"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;"><i>Conquest
of Babylonia and Cyrus Proclamation 539 BCE</i></span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Cambyses
II</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">530
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">522
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Darius
I the Great</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">522
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">486
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Xerxes
I</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">485
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">465
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Artaxerxes
I</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">465
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">424
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Xerxes
II</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">424
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">424
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Sogdianus</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">424
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">423
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Darius
II</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">423
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">404
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Artaxerxes
II</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">404
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">358
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Artaxerxes
III Ochus</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">358
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">338
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Artaxerxes
IV</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">338
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">336
BCE</span></span></span></div>
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="130"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">Darius
III</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="95"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">336
BCE</span></span></span></div>
</td>
<td bgcolor="#ffffff" width="90"><div align="CENTER">
<span style="color: #222222;"><span style="font-family: Arial, sans-serif;"><span style="font-size: x-small;">330
BCE</span></span></span></div>
</td>
</tr>
</tbody></table>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
</div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">There
are three main points of disagreement between </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam </i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">and
the accepted conventional history. These variances, taken all
together, generate for</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> roughly
165 “missing years” during the Second Temple period.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>1.</b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> describes
the chronological order of kings as Koresh, followed by
Achashveirosh, followed by Daryavesh. In fact, Daryavesh is said to
be the son of Achashveirosh and Esther. Secular sources disagree,
instead placing Darius chronologically before Xerxes[1] (as well
as recording a king, unnamed in Tanach, between Cyrus and Darius).</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Historians
believe that the Persian king who took control over the Babylonian
empire was Cyrus. After him ruled Cambyses, then Darius, and then
Xerxes. Cyrus is consistent with Koresh from Tanach, both narratively
– the Cyrus Cylinder is clear evidence for the Biblical Koresh’s
proclamation – and linguistically – the names are very similar.
Likewise, Darius is naturally identified to be Daryavesh. Pinpointing
the character of Achashveirosh is trickier.</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> describes
that Achashveirosh was king in between Cyrus (Koresh) and Darius
(Daryavesh). However, the name Achashveirosh sounds nothing like
Cambyses, whom historians say was the second king of this Persian
line.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Of
all the kings mentioned, Xerxes is the likeliest candidate to be
Achashveirosh. The name “Xerxes” is a Greek translation of the
Persian name “Chashyarsha” (“</span></span><span style="font-family: Tahoma;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">חשיארש</span></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">”</span></span></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">)[BK2] .
Interestingly, at the end of Megilat Esther (10:1), Achashveirosh’s
name is spelled with a Keri UKetiv (a word that is spelled
differently than it is read) that is written as though it should be
read like “Chashirash” (“</span></span><span style="font-family: Tahoma;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">אחשרש</span></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">”</span></span></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">)[BK3] .</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">There
is additional evidence from Sefer Ezra as to Achashveirosh and Xerxes
being one and the same. In Ezra 4:5-6 we have a list of Persian
monarchal genealogy. Pasuk 5 mentions Koresh and Daryavesh, after
which Pasuk 6 mentions Achashveirosh. The simple read of the Pesukim
indicates that Achashveirosh was king after Daryavesh. This also
suggests that Achashveirosh is Chashirash/Xerxes.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Thus,
while conventional history places Achashveirosh as
king </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>after</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Daryavesh, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> places
Achashveirosh as king </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>before</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Daryavesh.
This is one discrepancy.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>2.</b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> writes
that Daryavesh and Artachshasta are the same person. This claim is
based on Sefer Ezra. In Perakim 1-6 the king is Daryavesh, whose role
in the story ends during his sixth year when the Second Temple is
built (Ezra 6:15). In the next Perek the Persian king is called
by the name “Artachshasta,” and it is his seventh year as king
(Ezra 7:7). It is in this year that Ezra arrives in Israel and
emerges as the leader of his generation. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> claims
that Daryavesh and Artachshasta are the same person – this king
sees the completion of the Temple construction in his sixth year, and
then Ezra arrives in Israel in his seventh.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
account differs very much from conventional history. Conventional
history shows that Artaxerxes (i.e. Artachshasta) was crowned king
more than 20 years after the death of Darius. In between
Darius and Artaxerxes is the king Xerxes (whom we identified above as
Achashveirosh). This is another discrepancy between the two
calendars.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>3.</b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Both </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> and
conventional history agree that Alexander the Great defeated a
Persian king named Darius. However, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> and
conventional history disagree as to which Darius this was. According
to </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
this king was the Darius who saw the construction of the Second
Temple (and who was alternatively called “Artachshasta”).
According to conventional history, this king is identified as Darius
III, who lived 150 years after Darius I (the character in
Tanach). Conventional history identifies several Persian kings in
between Darius I and Alexander’s defeat of Darius III. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> skips
them all.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Because </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> moves
Xerxes, morphs Darius with Artaxerxes, and equates Darius I with the
king who was killed by Alexander the Great, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> winds
up with roughly 165 fewer years of history than the
conventional account.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Another
challenge with </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> is
that the Chanukat HaBayit-Ezra jump (achieved by identifying
Daryavesh with Artachshasta) seems to clash with the narrative of
Sefer Ezra. When Ezra arrives in Israel, the entire Jewish population
is intermarried with the local idol-worshipers. This would be a truly
stunning turn of events only a year after the dedication of the
second Beit HaMikdash. Furthermore, Chaggai and Zecharyah, the two
central Nevi’im during the construction of the Beit HaMikdash, are
nowhere to be found during Ezra’s time; if this is only a year
later, as </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> claims,
what happened to them? Furthermore, would they have not stopped the
people from intermarrying? It seems clear that there must have been a
long period without leaders between the two events.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">In
summary, as we see from the timeline of conventional history, it is
commonly deduced that the [BK4] Persian kings ruled for a
total of 220 years. This contradicts the </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> account,
which assumes 52 years of Persian rule under only three (or
four) kings. This is a discrepancy of approximately 165years (this
approximation is due to slight differences in calculations, which can
be explained based on overlapping kings’ years). These are
the missingyears.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">IV.
How Seder Olam is Internally Consistent</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">We
will attempt to resolve this conflict by showing how </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
a Midrashic adaptation of history, is internally consistent. By
following its own rules,</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> creates
an inclusive and precise, if not externally accurate, calendar.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Tanach
is not always crystal clear about chronology. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
though, uses exact dates to chronicle the Jewish story[2]. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
modus operandi for deciding a date when there is ambiguity is
minimalism. We see this minimalist tendency of Chazal as well
regarding character identification. For example, in Shemot Perek 2 we
encounter two anonymous Jewish men who witness Moshe killing an
Egyptian, forcing Moshe to flee (Shemot 2:13-14). The</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Midrash
Tanchuma</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> identifies
these men as Datan and Aviram, two men who appear in Parashat Korach
as leaders of an insurgency against the leadership. Chazal make this
identification so as to minimize the amount of characters in the
grand story (as well as to teach a lesson about long-time rivalries
and their origins).</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Similarly,
and more relevant to our topic, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> is
minimalist regarding chronology. For example, Avraham is told that
his descendants will be slaves for 400 years (BeReishit 15:13).
However, the Chumash never explicitly identifies when
these years begin. Being minimalist and decisive, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">identifies
the 400 years of slavery as beginning from the birth of
Yitzchak. This minimalism is evident as well by </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
morphing of Daryavesh and Artachshasta. The text of Sefer Ezra is not
absolutely clear as to what happens between the sixth year of
Daryavesh and the seventh year of Artachshasta, so </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> makes
an absolute decision and says that Daryavesh and Artachshasta are the
same person. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> makes
a similar decision by skipping from Darius I to Darius III –
instead of having two separate characters, it is possible to say that
they were the same person. While these decisions are not consistent
with conventional history, they work within the methodology of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Like </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
alterations with Darius, we can show as well how its misplacement
of Xerxes is internally consistent within its methodology.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">The
Perek that unlocks much of the post-Churban calendar actually
precedes the destruction of the Beit HaMikdash. Yirmiyahu Perek 25 is
important in that it contains two critical details that together
allow for an explanation of the timeline of Galut Bavel and the
return to Israel. First, the Perek opens with a double date. The
Nevu’ah is introduced, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>“HaDavar
Asher Hayah El Yirmiyahu Al Kol Am Yehudah BaShanah
HaRevi’it LiYhoyakim </i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">[BK5] </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Ben
Yoshiyahu Melech Yehudah, Hi HaShanah HaRishonit LiNvuchadretzar
Melech Bavel,”</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> “The
word which came to Yirmiyahu concerning all the people of Yehudah, in
the fourth year of Yehoyakim son of Yoshiyahu, king of Yehudah, which
was the first year of Nevuchadretzar, king of Bavel” (Yirmiyahu
25:1). Since all reference points from the Babylonian exile and
onward are dated to foreign kings, the synchronization found here
between the Judean years and the Babylonian yearsallows
for the shift.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">The
other key found in this Perek is the message of the Nevu’ah itself,
the famous 70 years of Babylonian rule. Yirmiyahu here
tells Bnei Yisrael that as a result of the people’s refusal to
change its evil ways and serve Hashem properly, Hashem will
bring Bavel to rule over them for 70 years. After this time is
up, Bnei Yisrael will return to independence. (This refers to a
period of subservience to Bavel, and does not mean a period of exile.
Exile ensues as a punishment and a message since Bnei Yisrael rebel
against Bavel and do not accept their lighter punishment of
subservience.)</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Sefer
Ezra begins with the Persian king Koresh’s proclamation allowing
the Jews to return to Eretz Yisrael and to rebuild the Beit
HaMikdash. This is dated,</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>“UViShnat
Achat LeChoresh Melech Paras Lichlot Devar Hashem MiPi
Yirmiyahu,”</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> “In
the first year of Koresh, king of Persia, at the conclusion of the
word of Hashem spoken by Yirmiyahu.” The only relevant speech of
Yirmiyahu is Perek 25. Seventy years of Babylonian rule
have expired[BK6] and, as prophesied, Bavel is no longer
controlling anyone; Persia is now in charge.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Yirmiyahu
25 occurs in the fourth year of Yehoyakim’s reign. Working
backwards from the Beit HaMikdash’s destruction (year 3338),
Tzidkiyahu ruled for 11 years, and Yehoyakim also ruled for
11 years[3]. Accounting for a year of overlap, Yehoyakim’s
first year was 21 years before the Churban HaBayit. Thus,
his fourth year (i.e. the first year of Babylonian rule) was
18 years before the destruction, which comes out to be year
3338-18=3320 of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.
Seventy years later, the first year of Koresh’s rule, was
in year </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>3390</b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14ce85ab6b3c6c5b_14ce851c77ea3efd__ftnre"></a>
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">In
fact, there are two different periods of 70 years relating
to the end of Bayit Rishon. The first is prophesied by Yirmiyahu as
70 years of Babylonian rule with no mention of exile. The
second, which we previously discussed[4], is a retrospective
reference by Zecharyah to the time between the destruction of the
first Beit HaMikdash and the construction of the second Beit
HaMikdash.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">The
difference in time between the first 70 years and the
second is easily calculable. The Babylonian conquest of Israel, the
beginning of Yirmiyahu’s 70years, occurred in the fourth year of
Yehoyakim’s reign. We have already established that this was
18 years before the Churban Beit HaMikdash, the start of
Zecharyah’s 70 years. Logically, this difference between the
beginnings of the two blocks holds for the ends of the two blocks as
well. The first year of Koresh’s reign – the end of Yirmiyahu’s
prophecy – would therefore precede the second year of Daryavesh’s
reign – the end of Zecharyah’s 70 years – by 18years.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">As
just demonstrated, there are 18 years between Koresh’s
declaration, in the first year after his conquest of Babylonia, and
the construction of the Beit HaMikdash, in Daryavesh’s second year.
Historical sources point to a nine-year reign of Cyrus over
Babylonia, and then another king ruling for eight or nineyears,
followed by Darius. However, the latest mention of Koresh in the
Tanach is his third year (Daniel 10:1). This leaves a large gap until
the next date, the second year of Daryavesh – a gap of
fourteen years. According to Megilat[BK7] Esther,
Achashveirosh ruled for at least 12 years – the primary
events all occur then (Esther 3:7). Preferring not to leave a gap in
the timeline, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> moves
the reign of Achashveirosh/Xerxes into the gap following Koresh,
fitting him snugly between Koresh and Daryavesh.</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">Interim
Conclusion</span></span></div>
<div style="background: #ffffff; line-height: 0.12in; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14ce85ab6b3c6c5b_14ce851c77ea3efd__msoan"></a>
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">In[BK8] the
final installment of this essay, we hope to suggest two reasons
for </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
intentional deviation from conventional chronology, one looking
toward the past and one looking toward the future.</span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14ce85ab6b3c6c5b_14ce851c77ea3efd__ftn1"></a><a href="https://www.blogger.com/null" name="14ce85ab6b3c6c5b_14ce851c77ea3efd__ftn2"></a>
<span style="color: black;"><span style="font-family: Times New Roman, serif;">Footnotes
[1]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Who
are equated with Daryavesh and Achashveirosh, respectively, as will
be explained. </span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[2]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Despite </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
interpretation as such, it is possible that numbers in Tanach (and
particularly lengths of time) are not entirely precise. Certain
repetitions of number in short spans give an impression of rounding
and usage of more typological numbers. As an example, five Shofetim
and kings in Sifrei Shofetim and Shmuel are said to have each ruled
for 40 years, with another Shofeit ruling for 80 years,
twice 40. The number four symbolizing completeness (encompassing all
directions), 40 years can simply connote “a long period
of time.”</span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14ce85ab6b3c6c5b_14ce851c77ea3efd__ftn3"></a><a href="https://www.blogger.com/null" name="14ce85ab6b3c6c5b_14ce851c77ea3efd__ftn4"></a>
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;">We
can therefore also suggest that the dates mentioned in Tanach are not
intended to be completely exact, but rather are sometimes meant to
carry meaning. Due to this, some imprecision of numbers can be
allowed. </span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[3]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Yehoyachin,
in between these two, did not rule for a significant period of time.
</span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[4]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> See
section II-B.</span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<br />
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">from:
Kol Torah Webmaster <webmaster koltorah.org=""> to: Kol Torah
<koltorah koltorah.org=""> date: Thu, Apr 30, 2015 at 8:40 PM
subject: Kol Torah Parashiyot Acharei Mot-Kedoshim 2015</koltorah></webmaster></span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>The
Hebrew Calendar and its Missing Years – Part Three by Reuven
Herzog (‘13) and Benjy Koslowe (‘13) </b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> </span></span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">In
the last two weeks we presented </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam Rabbah</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> and
its chronology. We showed how its approach to texts and history
reveals a consistent methodology, if it does not match conventional
dating. With all that we mentioned above, there still must be a
reason why </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> skipped
so much. While it is a minimalist work, there still should be
justification for this course of action. Several suggestions are
given, and we will present two that seem to be the most compelling.
V. Purpose of Seder Olam V-A. 1,000 Years since Yetziat Mitzrayim </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">The
first answer has to do with Minyan Shetarot, also known as the
Seleucid era or the </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Anno
Graecorum</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> (“Greek
year”). This is the dating system that Jews accepted in the latter
half of the Second Temple period. This count began in what we today
refer to as 312 BCE. During this year was fought the Battle of Gaza,
leading to Seleucus’s successful conquering of Babylonia. The
Greeks decided that this year would be “Year One.” Along with the
Seleucid Empire and other Hellenistic civilizations, the Jews adopted
the system. Throughout the Talmud there is evidence of documents
being dated with respect to this year. </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">At
first glance the year 312 BCE is not especially significant for
Jewish history. The Vilna Gaon points out, though, that as per
the </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">calculation,
313 BCE (the effective “Year Zero”) is found to be exactly 1,000
years after Yetziat Mitzrayim (2448)! Because of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
the Seleucid year was effectively sanctified. A document dated with
this count to the 45</span></span><span style="color: #222222;"><sup><span style="font-family: Times New Roman, serif;">th</span></sup></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> year,
for example, suddenly became synonymous with 1,045 years since
Yetziat Mitzrayim. Support for this can be found in the line at the
end of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>“UVeGolah
Kotevin BiShtarot LeMinyan Yevanim ‘Alfa,’”</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> “And
in the exile they write on Shetarot of the Greek count (Minyan
Shetarot) ‘One Thousand.’” </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">One
may notice that even so, a slight gap exists in </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
chronology. The Macedonian conquest is calculated to have occurred in
3442[1], yet Minyan Shetarot begins in year 3448! </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14d0ceb9a0e71927__ftnref1"></a>
<span style="color: #222222;"> <span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">This
can be explained by a Gemara in Mesechet Avodah Zarah (10a),
discussing Minyan Shetarot and its inherent connection to Yetziat
Mitzrayim: </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
</span><span style="color: #222222;"> <span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ההוא
שטרא דהוה כתיב ביה שית שנין יתירתא</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">סבור
רבנן קמיה דרבא למימר</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">:
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">האי
שטר מאוחר הוא</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ניעכביה
עד דמטיא זמניה ולא טריף</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">אמר
רב נחמן</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">:
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">האי
ספרא דוקנא כתביה</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">והנך
שית שנין דמלכו בעילם דאנן לא חשבינן להו</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">הוא
קחשיב ליה</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ובזמניה
כתביה</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">;
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">דתניא</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ר</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">'
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">יוסי
אומר</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">:
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">שש
שנים מלכו בעילם</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ואח</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">"</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">כ
פשטה מלכותן בכל העולם כולו</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.
</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">מתקיף
לה רב אחא בר יעקב</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">:
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ממאי
דלמלכות יונים מנינן</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">?
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">דלמא
ליציאת מצרים מנינן</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">ושבקיה
לאלפא קמא ונקטיה אלפא בתרא</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">והאי
מאוחר הוא</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">!
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">אמר
רב נחמן</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">:
</span></span></span><span style="font-family: Tahoma;"><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span lang="he-IL">בגולה
אין מונין אלא למלכי יונים בלבד</span></span></span></span></span><span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.
</span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">There
was [produced in court] a document which was dated six years ahead.
The Rabbis who were sitting before Rava were of opinion that it
should be pronounced a post-dated document, which is to be deferred
and not executed until the date which it bears. Whereupon Rav Nachman
said: This document must have been written by a scribe who was very
particular and took into account the six years of the Greek Reign in
Eilam which we do not reckon. The dating is therefore correct, for we
have learnt: Rabi Yosi said, Six years did the Greeks reign in Eilam
and thereafter their dominion extended universally. Rav Acha
b. Ya’akov then put this question: How do we know that our Era [of
Documents] is connected with the Kingdom of Greece at all? Why not
say that it is reckoned from the Exodus from Egypt, omitting the
first thousand years and giving the years of the next thousand? In
that case, the document is really post-dated! — Said Rabi Nachman:
In the Diaspora the Greek Era alone is used.[2] </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>
Seder Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> mentions
that Alexander ruled for 12 years. However, it is unclear if this
refers to his complete rule or only to his rule over the
former-Persian Empire. Though historically inaccurate, this Gemara
implies that those 12 years are his total reign, of which six were
only in Greece and six were following the conquest of Persia. These
six years are from 3442 to </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>3448</b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
achieving the desired goal of 1000 years after Yetziat Mitzrayim.</span></span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14d0ceb9a0e71927__ftnref2"></a>
<span style="color: #222222;"> <span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">So
how did </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam </i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">achieve
this desired date? </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
biggest jump is the Darius skip, which we have demonstrated is
achieved by equating Daryavesh with Artachshasta, and by skipping
from Darius I to Darius III. This jump accounts for the vast majority
of the missing years. It was well known that Alexander the Great came
to power by killing a Persian ruler named Darius. This fact, coupled
with the motivation of giving significance to the date of Minyan
Shetarot, was good reason to make this skip and shorten an
inconveniently-long history[3]. V-B. No Progress is No History</span></span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14d0ceb9a0e71927__ftnref3"></a>
<span style="color: #222222;"> <span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">Another
apparent justification for </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
skipping over 165 years is the assumption that years without Jewish
progress, particularly in the context of the second Beit HaMikdash,
are effectively removed from Jewish history, as they are not worthy
to have existed. This notion can explain the three sets of years
which we have shown to be skipped over by </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.
</span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">Before
demonstrating how </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> approaches
this nadir of Jewish performance, it is worth discussing Sefer
Yeshayahu tangentially. Modern academic and a growing number of
Jewish scholars suggest a theory that after Perek 39 of Sefer
Yeshayahu, a new author takes over. This claim has several bases,
including the dramatic shift after Perek 39 from rebuke and
destruction to visions of comfort (see Yeshayahu 40:1), the explicit
mention of King Koresh (44:28 and 45:1), and the explicit call for
Bnei Yisrael to leave Bavel (48:20). Additionally, Yeshayahu is named
in the first half of the book 15 times, whereas in the second half he
is not mentioned even once. The conclusion is that this anonymous
second author, referred to as Yeshayahu HaSheini or Deutero-Isaiah,
was a prophet hundreds of years after the Yeshayahu of middle-late
Bayit Rishon. </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">According
to this theory, Deutero-Isaiah was a prophet for Bnei Yisrael when
Koresh announced that the Jews could return to Israel. This Navi,
alongside the leadership of Zerubavel, called on the people to return
and to not give up hope (see 40:9 and 40:29). He tried to show how
Hashem still desired the nation and had not abandoned them (see
41:8-10), and how He was willing to give the people a new start
(44:22). But, as is clear from Sefer Ezra, the Jews at large fail to
answer the call. </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Shivat
Tziyon was a period of tremendous hope and excitement in Jewish
history, yet it ended in utter disappointment. The feeling of the
time, as presented by the Nevi’im, was that this is the ultimate
Redemption and Renewal. This time, the Jewish people would properly
serve God as an entire Nation in the Land of Israel; they would
correct the mistakes and sins of Bayit Rishon. Zecharyah prophesizes
a reversal of Yirmiyahu’s prophecies of torture, of God returning
to His people, and telling Bnei Yisrael that they should finally
fulfill the destiny of the Jewish people, to be a nation of Tzedek
and Mishpat, of Emet and Shalom. Malachi consistently makes allusions
to Moshe, implying that the Covenant is being renewed and Bnei
Yisrael are starting again on their journey to God. However, as is
tragically depicted in Sefer Ezra, this does not occur. The return to
Israel is miniscule and the Beit HaMikdash itself is much smaller.
Furthermore, for the vast majority of the time the Jews are
leaderless, both politically and spiritually, and they assimilate
into the surrounding society. Not until Shimon HaTzaddik, during the
period of Alexander the Great, do we learn of a religious revolution,
and even then it was a different approach of scholar-based Judaism
and not a fulfillment of the original path of Bayit Rishon.
Politically, too, Bayit Sheini did not achieve its potential. For two
and a half centuries, the Jews were ruled by a foreign power with no
known strong leader. The Chashmona’im’s revolution did not last,
and the last stand against the Romans was doomed by sectarian splits
and infighting. Bayit Sheini was the great hope of the Jewish people,
but ended as a failure. </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">We
have stated that years of the second Beit HaMikdash without Jewish
progress are effectively removed from Jewish history. This explains
why Deutero-Isaiah was hidden, as it were. Although an ambitious
Navi, Deutero-Isaiah was unable to convince Bnei Yisrael to return to
Israel. The result? Deutero-Isaiah was made to be an appendix to
Sefer Yeshayahu. Like his local message, Deutero-Isaiah’s real name
is forever lost in the annals of history[4].
This brings us back to our discussion of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> and
the missing years. Modern historians tells us that Cyrus II the Great
allowed the Jews to return to Israel in 539 BCE and that the Second
Beit HaMikdash was completed in 516 BCE. As we have shown, these two
decades marked a low-point in Jewish history. A mere 42,360 Jews
heeded the call to return to Israel (Ezra 2:64), and internal strife
led to a “building freeze” (4:24). Chazal therefore hid the
prophet Deutero-Isaiah. </span></span></span></div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14d0ceb9a0e71927__ftnref4"></a>
<span style="color: #222222;"> <span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">Moving
slightly forward in history, modern history reveals that the Purim
story probably took place after the Second Beit HaMikdash was already
built. The main events of the Megilah take place in the 12</span></span><span style="color: #222222;"><sup><span style="font-family: Times New Roman, serif;">th</span></sup></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> year
of Achashveirosh’s reign. Though this fits in </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
count, assuming Koresh ruled only three years after his conquest of
Bavel, if we assume that Koresh ruled for nine, and that the
construction of the Beit HaMikdash took place 18 years after Koresh’s
proclamation, even a 12-year reign of Achashveirosh cannot possibly
occur between Koresh and Daryavesh. </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">Rather
than leaving the exile even after the Beit HaMikdash’s
construction, Jews were living and thriving in Shushan HaBirah. The
Pasuk </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>“Ish
Yehudi Hayah BeShushan HaBirah UShemo Mordechai,”</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> “There
was a certain Jew in Shushan the capital, whose name was Mordechai”
(Esther 2:5), should be read with shock rather than with pride.
Mordechai is a leader in Persian politics when his nation has the
ability to return to Israel. Even his name is derived from the
Persian deity Marduk![5] </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14d0ceb9a0e71927__ftnref5"></a>
<span style="color: #222222;"> <span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">For
the same reasons why Chazal hid Deutero-Isaiah, Chazal adjusted the
years of Achashveirosh’s reign. By moving Achashveirosh from after
Daryavesh to before Daryavesh (see previous installments to
understand how this was possible), the years of Jewish history when
the Jews failed to return to Israel were effectively erased from the
count. </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;">Even
well after the Mikdash was built, though, Jewish history failed to
significantly progress toward the Divine goal. The Mikdash is
completed in Year 6 of Daryavesh (Ezra 6:15), after which Jewish
life was weak and leaderless for several decades until Ezra’s
ascent in Year 7 of Artachshasta (Ezra 7:7). For thematic reasons,
the book of Ezra closes the gap on these years in which there was no
progress. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> takes
the next step and makes it that these years never existed. </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> puts
these two dates immediately next to each other, thus skipping nearly
60 years of history. Again, the purpose of this skip was to
demonstrate that years in which Jewish history stalemated are not
worthy to have existed. According to </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">,
they effectively did not.[6] VI. Conclusion </span></span></span>
</div>
<div style="background: #ffffff; margin-bottom: 0in;">
<a href="https://www.blogger.com/null" name="14d0ceb9a0e71927__ftnref6"></a>
<span style="color: #222222;"> </span><span style="color: #222222;">
<span style="font-size: x-small;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
goal may not be primarily to give a comprehensive and precise history
of all time, but rather to use history as a tool for teaching. The
book assumes that its readers were aware of history. Likely, they
knew when exactly the Purim story happened. Given this, it does not
need to match up with secular dating. On the contrary, its adjusting
of chronology not only remains loyal to the literal sense of the
canonized texts, it also yields two tremendous benefits – making
Yetziat Mitzrayim be the point of reference for all Jewish dating,
and (on a more subtle level) teaching an important lesson about
Ge’ulah and the goals of the Jewish future, what needs to happen
next. Appendix </span></span></span></div>
<table border="1" bordercolor="#000080" cellpadding="1" cellspacing="0" style="width: 358px;">
<colgroup><col width="115"></col>
<col width="116"></col>
<col width="120"></col>
</colgroup><tbody>
<tr>
<td bgcolor="#ffffff" colspan="3" height="23" valign="TOP" width="354">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>Calculation
of Years According to </b></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i><b>Seder
Olam</b></i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>:</b></span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Event</b></u></span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Time
Elapsed</b></u></span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Total
Years</b></u></span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Birth
of Adam</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">0</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">0</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Birth
of Avraham</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">1948</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">1948</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Birth
of Yitzchak</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">100</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">2048</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Yetziat
Mitzrayim</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">400</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><i><b>2448*</b></i></span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Binyan
Bayit Rishon</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">480</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">2928</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Churban
Bayit Rishon</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">410</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">3338</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Binyan
Bayit Sheini</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">70</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">3408</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Macedonian
Conquest</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">34</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">3442</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Begin
Minyan Shetarot</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">6</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><i><b>3448*</b></i></span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Churban
Bayit Sheini</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">380</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">3828</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="115">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Present
Day</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="116">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">194</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">7</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="120">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">57</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">75</span></span></span><br />
</td>
</tr>
</tbody></table>
<div style="background: #ffffff; margin-bottom: 0in;">
<br /></div>
<table border="1" bordercolor="#000080" cellpadding="1" cellspacing="0" style="width: 358px;">
<colgroup><col width="83"></col>
<col width="94"></col>
<col width="84"></col>
<col width="87"></col>
</colgroup><tbody>
<tr>
<td bgcolor="#ffffff" colspan="4" height="23" valign="TOP" width="354">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i><b>Seder
Olam</b></i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><b>’s
Timeline of Galut Bavel and Shivat Tziyon</b></span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Year
of Bavel</b></u></span></span></span><br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Event</b></u></span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Regnal
Year</b></u></span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><u><b>Year
of Persia</b></u></span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">1</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Nevuchadnetzar’s
conquest of Middle East</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">4
Yehoyakim</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">7</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Galut
Yehoyachin</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">11
Yehoyakim</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;"><b>18</b></span></span></span><br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Churban
HaBayit</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">11
Tzidkiyahu</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">70</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Cyrus
Proclamation</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">1
Koresh</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">1</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Achashveirosh’s
Party (Esther Perek 1)</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">3
Achashveirosh</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">6</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Miracle
of Purim</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">12
Achashveirosh</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">15</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Binyan
Bayit Sheini</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">2
Daryavesh</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">18</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Aliyat
Ezra</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">7
Artachshasta</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">23</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="24" width="83">
<br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Aliyat
Nechemyah</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">20-36
Artachshasta</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">36-52</span></span></span><br />
</td>
</tr>
<tr valign="TOP">
<td bgcolor="#ffffff" height="23" width="83">
<br />
</td>
<td bgcolor="#ffffff" width="94">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">Closing
of Tanach</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="84">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">1
Alexander the Great</span></span></span><br />
</td>
<td bgcolor="#ffffff" width="87">
<span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><span style="font-size: x-small;">52</span></span></span><br />
</td>
</tr>
</tbody></table>
<br />
<div style="margin-bottom: 0in;">
<span style="font-size: x-small;"><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><br />
</span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[1]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> See
end of section II-B. </span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[2]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Translation
by Soncino. </span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[3]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Additionally, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
skip allowed for a simple explanation of a rather esoteric prophecy
in Sefer Daniel, which we described in last week’s installment. By
combining Artachshasta with Daryavesh and skipping from Darius I to
Darius III, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> is
able to present a history that indeed involves three Persian kings
and then an even greater Greek king, as per the prophecy. </span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[4]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> It
is worth explaining that Deutero-Isaiah is not merely “hidden” in
a random book of Tanach. Rather, his Nevu’ot form a perfect second
half to the earlier Nevu’ot of Yeshayahu, and the book certainly
should be read as a single, unified work. Though the majority of
Yeshayahu’s prophecies discuss Pur’anut, suffering and
destruction, the general structure of the book reveals that this
suffering will always be followed by Nechamah, comfort and
reconstruction of Bnei Yisrael’s relationship with Hashem. In this
vein, Deutero-Isaiah could not be a more appropriate conclusion to
Yeshayahu, his Nevu’ot discussing the Nechamah that was so long
waited for after the destruction of the Beit HaMikdash. </span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[5]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> Much
more can be said about the ironic undercurrent of Megilat Esther, as
a harsh criticism to the Jews who stayed in Bavel at the time.
</span></span><span style="color: black;"><span style="font-family: Times New Roman, serif;">[6]</span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> It
is worth mentioning Mitchell First’s </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Jewish
History in Conflict: A Study of the Major Discrepancy between
Rabbinic and Conventional Chronology</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">(1st
ed.; New Jersey: Jason Aronson, Inc., 1997). The bulk of the work
presents several lists of Jewish figures and how they addressed the
discrepancy in calendars. His lists begin chronologically with
Azariah de Rossi who, in 1574, accepted conventional history both
because of the many testimonies from different historians, as well
because of inconsistencies between Tanach and </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.
For example, he points to Nechemyah 12:10-11, a list of succession of
high priests that spans many more years than prescribed by </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">’s
chronology. First’s research is full and informative and can serve
as useful further reading for those who want to continue learning
about the topic of our essay and how it was addressed over the years.
Most relevant to our essay is First’s evaluation of the responses
that he details, as well as his conclusion. While he raises the
“1,000 Years since Yetziat Mitzrayim” explanation and the general
tendency of Chazal toward minimalism, Mr. First, for reasons that he
elucidates, prefers another answer to the dilemma. Daniel 9:24-27
vaguely describes a period of 490 years, and the author of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> was
interested in presenting this prediction as having come true. Thsse
author of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> assumed
that the beginning of the first exile and the end of the Second
Temple, respectively, began and ended this period (much can be said
about this interesting assumption, which is reasonable but certainly
not self-evident). Additionally, he knew that there were 380 years
from the onset of Minyan Shetarot until Churban Bayit Sheini. Left
with only 40 years for the beginning of the Bayit Sheini under
Persian rule, as well as sufficient room to use the text as
support, </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Seder
Olam</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"> recorded
a significantly altered version of Persian history. For more details,
see Part IV (pp. 113-137) of </span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;"><i>Jewish
History in Conflict</i></span></span><span style="color: #222222;"><span style="font-family: Times New Roman, serif;">.</span></span></span></div>
</div>
<br />
<div align="JUSTIFY" style="margin-bottom: 0in; orphans: 0; widows: 0;">
<br /></div>
</div>
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com3tag:blogger.com,1999:blog-22572147.post-69639796698982653702014-06-08T15:38:00.000-04:002014-06-08T16:28:40.820-04:00Why the descriptions of Malachim differ so greatly.<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
The common concept in our current society of an "angel" is that of a person with "feathery" wings. That of a "devil" is that of a person with bat wings with horns. We have the description of the merkava and other descriptions of people with six wings. We also have the description like a person with the legs fused into one pillar. In fact, it is actually a problem to use the term "angel" as too many of us automatically "see" the images from movies, television, or "religious" art in the museums. As a result, we should use the term Mal'achim, and avoid any attempt to translate it into English. I have spoken with teachers who have told me that they have had difficulties explaining some concepts when using the term "angel" that did not show up when using the term "mal'ach". THis is a practical matter rather than a matter of halacha.<br />
<br />
Given the references to mal'achim (angels) many "appearances" are metaphorical only. The meforshim of the mal'achim that visited Avraham (and went to S'dom) explain how three mal'achim came to Avraham and two went to S'dom. Each malach is "created" for its specific task and only "exists" for the duration of that task. This is also the explanation of the reaction when Yaakov (and later Manoach father of Shimshon) asks the name of the mal'ach. The "name" of the mal'ach only exists in relation to its task. Once that task is complete, the name is gone.</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
Similarly, there were three tasks required in the visit to Avrohom. The mal'ach sent to predict the birth of Yitzchak finished his task and "left". The mal'ach sent to heal Avraham either had the rescue of Lot as part of that task or became "available" for a similar task afterward, or was just replaced by the mal'ach sent to rescue Lot. The third mal'ach, to destroy S'dom, was needed as part of the three, according to many meforshim, because the fate of S'dom was not completely decided until Avrohom showed the real chesed of his acceptance of the three "men".</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
A mal'ach can be a person, a natural event, or a supernatural being created and sent for a purpose. There are many examples.</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
A TSA official who delays someone so that he misses a flight he is not supposed to be on.</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
A woman and child taking the seat of a person, so that he can show chesed by letting them sit together.</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
A traffic jam to force a person to take a particular route.</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
A sudden rain or a wind to blow the clouds away.</div>
<div style="background-color: #fffcf8; border: 0px; clear: both; color: #111111; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 21px; margin-bottom: 1em; padding: 0px; vertical-align: baseline;">
And of course the mal'achim as we see in the case of Avraham, Yitzchak, and Yaakov as well as all the other times mentioned in Tanach.</div>
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Thus there is no specific "image". Additionally, one is not supposed to create images of the "residents" of heaven, but that is another question from the Ten Commandments.</div>
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com2tag:blogger.com,1999:blog-22572147.post-19526633282581864342014-03-30T11:28:00.002-04:002014-03-30T11:28:37.899-04:00Parsha Tazria - Why is Milah in the middle of Tum'ahThe beginning of Tazria speaks of how a woman is tamei for seven days with a boy. This is then followed by the repeat of the commandment for bris milah on the eighth day. The meforshim state that this allows the woman to attend the bris and that this now causes the child to be part of klal Yisroel. The Milah is then followed by the remainder of her tum'ah until she brings a sacrifice and the halacha for having given birth to a girl. After that, we have the halachos of Tzora'as (usually tranlated inaccurately as '<i>leprosy</i>', see Rav Hirsch for example for this discussion). Many meforshim ask why are the 'extra' halachos of bris milah (see sifra and maseches Shabbos 132a) given here rather than continuing the flow of tuma'a from the woman being tamei to the laws of Tzora'as. Why does Bris Mila get inserted.<br />
<br />
Rav Samson Rafael Hirsch has stated that the numbers 6, 7, and 8 connect with Maasei Bereishis [creation] to show the way a person exists. The number 6 is the creation of the natural world. It is the set up of the laws and instincts that allow the physical world to continue and the living beings in it to exist. Shabbos, as the number 7, symbolizes the completion of the natural world and the continuation of nature without new 'explicit' creations. The number 8 therefore, symbolizes "L'ma'alah min hatevah" [above or outside of nature]. That is the beginning of a new cycle, showing a raising of human status so that Man, unlike the rest of nature can change. Man can become 'greater than the mala'chim or less than the animals'. This is hinted at in the first Rashi of Parshas Tazria which states that Rav Simlai explained that this is connected to the order of creation in which Man was created after all the animals. Just as Man was created after all the animals, the parsha of giving birth comes after the explanation of taharah for the animals. Bris Milah is the next step (L'maaleh min Hateva') of Bnai Yisroel and is required before tzora'as can occur.<br />
<br />
We see that we are told to learn various traits from different animals, 'faithfulness from a dove', 'modesty from the cat', 'industry from the ant', ... These traits are hard wired into the animals and are not something that they "choose" to do. However, we can see the traits and learn from them.<br />
<br />
We can also see a reason for putting Milah in the Torah before Tzora'as because tzora'as is a completely miraculous occurrence which has not connection with the natural world. We see this because it <b>only</b> occurs among Bnai Yisroel. Non-Jews do not (normally - except for Naaman with Elisha) get this 'disease' and it is not treated according to the normal laws of epidemiology. It only existed during the time that spiritual matters had obvious physical effects. As a result, it is completely l'ma'aleh min hateva. A person is not quarantined for health related purposes, as was done with measles or tuberculosis. A person can only be quarantined upon declaration of the kohen and the kohen is forbidden to declare a person tamei during the chagim or during the seven days after his wedding (when health reasons would make it more necessary). <br />
<br />
We can compare this to the halachos of tum'ah as given for people and animals. Only someone who is able to become kadosh is able to become tamei. Tum'as neveilah [ritual impurity caused by an improperly killed animal] applies only to kosher animals (that can be slaughtered and eaten). Nonkosher species do not have this kind of tum'ah apply to them. Vegetables cannot become tamei until after they have been washed and 'made ready' (machshir le'tum'ah). Similarly, a person who can become 'greater than the angels' is also capable of becoming 'lower than the animals'. Thus, in order to be subject to the tum'ah of tzora'as, a person must become elevated to the next level of kedusha (through bris milah for a boy). This can explain why we must have the halachos of milah at this point of the Torah.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-37558546256797072442014-02-13T16:04:00.001-05:002014-02-13T16:13:17.762-05:00Tetzaveh - Clothes make the manParshas Tetzaveh gives the command to make the clothes for the KohenGadol. The word for clothing,בגד [Beged], is the same root as the word for traitor. Clothing is designed to hide flaws and to present the image that one wants others to have. A uniform is designed to impress the publice with the importance of the office that the wearer holds as well as to impress the holder of the office with the seriousness with which he must treat his position. Ronald Reagan would always wear his suit in the Oval Office and insisted on conducting his business while wearing his jacket and tie. It was not to impress others with the loftiness of the position, but to show that he took the position with the seriousness that it required.<br />
<br />
Often the uniform becomes so integrated with the position that it is immediately recognized at once. When this happens, a person who wears this uniform is invested with the status imparted to that position by all those who have worn it in the past. Examples of this are the Vatican Swiss Guards, the British Buckingham Palace Guards, the United States Green Berets. Noone who has not earned the right would dare wear those uniforms. On the other hand, a uniform which attempts to impart a status which has not been earned will cause a counterproductive reaction. An example of this is the attempt by Richard Nixon to create "impressive" uniforms for the White House Guards. These uniforms were ridiculed as "comic opera" uniforms and caused the same response as the rows of medals that dictators awarded themselves as they stood in uniform to review the troops.<br />
<br />
The Bigdei Kehuna [ clothing of the High Priest] were desingned to show the onlookers the importance of that position as well as reminding himof what hewas supposed to represent.<br />
<br />
The Torah tells us<br />
<br />
<blockquote class="tr_bq">
<table border="0" cellpadding="0" cellspacing="0" class="Co_TanachTable" style="background-color: white; color: black; font-family: arial; font-size: 14px; width: 100%px;"><tbody>
<tr class="Co_Verse"><td style="border-top-color: rgb(51, 51, 51); border-top-width: 1px; padding-bottom: 5px; padding-top: 5px; width: 436px;" valign="top"><span class="co_VerseNum" style="font-size: 15px; font-weight: 700;">2</span>. <span class="co_VerseText" style="font-size: 15px;">You shall make holy garments for your brother Aaron, for honor and glory.</span></td><td class="Co_Spacer" style="border-top-color: rgb(51, 51, 51); border-top-width: 1px; padding-bottom: 5px; padding-top: 5px; width: 30px;"></td><td class="hebrew" style="border-top-color: rgb(51, 51, 51); border-top-width: 1px; direction: rtl; font-family: sbl_hebrew, 'arial hebrew', arial; padding-bottom: 5px; padding-top: 5px; text-align: right; width: 306px;" valign="top"><span class="co_VerseNum" style="font-size: 16px; font-weight: 700;">ב. </span><span class="co_VerseText" style="font-size: 17px;">וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת:</span></td></tr>
<tr class="Co_Verse"><td style="border-top-color: rgb(51, 51, 51); border-top-width: 1px; padding-bottom: 5px; padding-top: 5px; width: 436px;" valign="top"><a href="https://www.blogger.com/blogger.g?blogID=22572147" name="v" style="color: inherit; text-decoration: underline;"></a><span class="co_VerseNum" style="font-size: 15px; font-weight: 700;">3</span>. <span class="co_VerseText" style="font-size: 15px;">And you shall speak to all the wise hearted, whom I have filled with the spirit of wisdom, and they shall make Aaron's garments to sanctify him, [so] that he serve Me [as a kohen].</span></td><td class="Co_Spacer" style="border-top-color: rgb(51, 51, 51); border-top-width: 1px; padding-bottom: 5px; padding-top: 5px; width: 30px;"></td><td class="hebrew" style="border-top-color: rgb(51, 51, 51); border-top-width: 1px; direction: rtl; font-family: sbl_hebrew, 'arial hebrew', arial; padding-bottom: 5px; padding-top: 5px; text-align: right; width: 306px;" valign="top"><span class="co_VerseNum" style="font-size: 16px; font-weight: 700;">ג. </span><span class="co_VerseText" style="font-size: 17px;">וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ לִי:</span></td></tr>
</tbody></table>
</blockquote>
The purpose of the clothing was to reflect the "honor and glory" of the position of High Priest. In fact, a priest became elevated to the position by donning the "uniform". The talmud tells us that if a priest was appointed to serve on Yom Kippur because the Kohen Gadol was not able to perform the service that day, he could never go back to serving as a "regular" priest. In the send Bais Hamikdash, since the anointing oil was no longer available, a priest was inaugurated by putting on the "eight garments".<br />
<br />
The Talmud in Maseches Shabbos 104a discusses the words for Truth (אמת - Emes) and Falsehood (שקר - Sheker). It points out that truth is made up of the first, middle and last letters of the alphabet. Each letter has a broad base and stands on its own. The letters are far apart because truth must be searched for but hold the entire world together. <span style="background-color: white;"><span style="font-family: inherit;">Maharal notes that removal of the first letter of "emes", aleph, which as the first letter of the alphabet has a numerical value of one, the smallest numerical value, would leave the word "mes", meaning dead. If one deviates from the truth even one iota they have removed themselves from the everlasting reality and even though the majority is still true, the totality is false.</span></span><br />
<br />
Falsehood on the other hand are the three letters before the end of the alphabet. They block off the last letter of truth from the rest of the letters. Each letter is on a point so that it cannot stand on its own. They huddle together so as to force their impression upon the onlooker. Other discussions of the meanings of two of the three letters reinforce these points (such as רק - rak meaning "but")<br />
<br />
The three letters of "clothing" (בגד) have similar points applied to them. The second, third, and fourth letters of the alphabet are there to shield the intrinsic meaning of the person (the "aleph") from the rest of the world The bais has a broad base standing firm and representing the "house" (bayis) in which a person's soul lives. The Gimmel has two legs on which to stand ready to stand firm or to move in whichever way it must to protect the person. In some ways of thought, it represents the material world. The third letter the Dalet, has only one point, like the letters of sheker. It too cannot stand alone but symbolizes the "door" (delet) through which a person can interact with the world or through which the world can perceive the personality of the wearer.<br />
<br />
The first clothing that we see in the Torah is that which Hashem made for Adam and Chava. It was only after the sin that they required external clothing. Before then, the light of their souls was so bright that the body was regarded as we regard clothes today.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-51186880066039519222014-01-20T11:56:00.003-05:002014-01-21T19:19:35.316-05:00Moshe and Yaakov, Yisro and Lavan - In-Laws and Out-LawsThe Torah has two sets of son-in-law father-in-law relationships that show the opposing spectrum of possibilities. We have Yaakov Avinu and Lavan the rasha as opposed to Moshe Rabbeinu and Yisro who turns out to be a tzaddik. Yaakov must ask for wages and separate himself from Lavan in order to maintain and build a family. It takes everything that Yaakov is to be able to do this. In the end he must gather all that he has accomplished and accumulated and flee for not only his life but the future existence of his family. Lavan, from the very beginning, begrudges everything that he must pay Yaakov and does his best to cheat him. This means that he is willing to destroy not only Yaakov, but his own daughters (all four of them) as well as his grandchildren.<br />
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When Lavan first runs out to greet Yaakov, we are informed that he expected that he would be coming with wealth and gifts just as Eliezer had done Note that this implies that Lavan was quite old at the time that Yaakov ran away. We can calculate that Yaakov was 91 when Yosef was born based on the fact that he was 130 when he met Par'o (and Yosef was 39). Since Lavan was old enough to get involved with his sister's marriage, 20 years before Yaakov and Esav were born, this would imply that he was on the order of 40 years older than Yaakov. This puts Lavan at around 130 years (or more) at the time that Yoseph was born.<br />
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At the very beginning, Rav S. R. Hirsch points out that Lavan is forced to offer Yaakov wages because he realizes that he is such a good worker that he cannot afford to let him go by keeping him working for nothing while pretending that he is a guest. Lavan must feel relieved that "all" Yaakov wants is his daughter Rachel and yet he cannot stop himself form attempting to cheat him. Here is an example of how Hashem uses the impulses of the rasha to accomplish the goal that He has planned. At the end, when Yaakov is forced to flee, Lavan chases after him in order to confiscate his hard earned wealth and destroy the nascent family.<br />
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This is similar to the reaction of Mitzraim when they chased the Bnei Yisrael to the Yam Suf. It did not bother Par'o that they had taken the wealth as much as that they were no longer slaves to be worked to death. Based on the Midrashim that we have that describe the toil and suffering of the Bnei Yisrael in Mitzraim, we see that the Egyptians were very careful not to work them in order to actually accomplish something, but to break them body and spirit. This is why we have the medrash that the store cities were carefully built on swampy land so that they would constantly collapse and have to be rebuilt. This is why the actual tasks imposed were designed to be degrading rather than useful.<br />
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Contrast this with the relationship between Yisro and Moshe. From the very beginning, Yisro welcomes Moshe into his household. He sends his daughters to invite him to come in even when all he knows is that an Egyptian exile has helped them. He makes him a member of his household and offers him his daughter Tzipporah without any indication that he demanded anything from Moshe. It is purely a matter of his recognition that Moshe Rabbeinu would be a worthy husband of his daughter. Ont hte other hand, Moshe Rabbeinu takes up his position in the family without anything further needing to be said. The torah tells us that Moshe was with Yisro for some unspecified period of time that was "long". As it says in the Pasuk<br />
<br />
<blockquote class="tr_bq">
ויהי בימים הרבימ ההמ</blockquote>
<blockquote class="tr_bq">
During those <b>many</b> days</blockquote>
<br />
Yet it then says that<br />
<blockquote class="tr_bq">
ומשה רעה צאן יתרו חותנו כהן מדין</blockquote>
<blockquote class="tr_bq">
Moshe was herding the sheep of his father-in-law Yisro, <b>the</b> priest of Midian</blockquote>
We see that in spite of the long period of time involved, neither one of them saw any need to change to original unofficial "arrangement" between them. Moshe was in charge of the flocks and Yisro was concentrating on his position as the head of the state religion. We see the implication that Moshe was not just a plain shepherd, but was in charge of the flock form a number of places. First, the flock was sufficiently large so that the seven daughters had to have taken care of them even at the time that Moshe arrived. We have the medrash that one time a lamb ran away from the flock and Moshe chased it. How could he have abandoned the flock to wander by itself to chase a single lamb? When he saw the burning bush, he went aside to see what was going on. Again, how could he abandon the flock? When Hashem told him to go to Mitzraim, there is nothing in the Torah or in the medrashim about finding someone to take over his job.<br />
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We see from references in the Torah that both Lavan and Yisro had sons after Yaakov and Moshe arrived. In the case of Yaakov and lavan, these sons inflamed the jealous feelings of there father and attempted to make the situation worse. In the case of Yisro, we see from what happens later, that the sons continued to regard Moshe as an integral member of the family. Indeed, we see from the Haftarah of Beshalach that they came and settled among the Bnei Yisrael.<br />
<br />
Yaakov had to run away from Lavan in secrecy and the "best" that could happen was to extract a promise never to cross the boundary between them and we say each year if the Haggadah than Lavan wanted to destroy us all. Moshe after receiving the call from Hashem, goes to Yisro to get his permission to leave. Yisro respond "Lech Leshalom". He sends him with good will and, when Moshe wants to send his wife and children to safety, he takes them back with no difficulty. When Bnei Yisrael are camped at Har Sinai, he comes to meet them and is greeted with honor and joy. He actively takes part is setting up the community and gives his best advice for the future of the people.His advice becomes the bsis for the entire judicial system of Bnei Yisrael and Moshe begs him to stay with them. As I said before, we see that the entire family comes and joins Bnai Yisrael. Besides the reference in Shoftim, we have a reference in the Talmud that descendents of Yisro were members of the Sanhedrin.<br />
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This shows the difference between a tzaddik and a rasha and the effect that they can have for the rest of time.<br />
<br />
Update: Since Yisro was <b>the</b> priest of Midian, he was probably a Midianite. Midian was the son of Avraham and Keturah (Hagar). We can perhaps say that he fixed the flaws in Yishmael by coming back into the family of Avraham.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-24135336866553945972013-12-07T19:47:00.001-05:002013-12-08T15:24:31.196-05:00What will happen to the calendar if the Sanhedrin is re-institutedAs of 1910, Pesach was on April 24. Thirty days earlier, March 25, after the equinox, was Purim (14 Adar II). If the
Sanhedrin had been re-instituted, that may have been the year that the
leap year would have been postponed to the following year. This last
occurred in 2005 and will occur again in 2024 (5784). Pesach that year will, according to the fixed calendar that we now use will be on 23 April, making Purim (13 Adar II) on 24 March. Since this is after the equinox, the Sanhedrin could declare that it will not be a leap year. This will pull Pesach back by thirty days (the size of the leap month) to 24 March and move everything else until the following Rosh Hashana.<br />
<br />
The "earliest" late Pesach (as seen in the chart) is year 14
of the cycle. In 5790 (2030) Pesach will be 18 April, which is still
within the allowable gap before the equinox. That Pesach will not be after April 21 until <span class="nobr">15th of Nisan, 6664</span> = <span class="nobr">Tue, 22 April 2904</span>. Thus we can theoretically use the current fixed calendar until then.<br />
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As of now, Rosh Hshana 5785 will be on 3 October 2020. Thirty days earlier would be on Tuesday, 3 September 2024. Both Cheshvan and Kislev will be 29 day months in 5784. Had we needed to (such as Rosh Hashanah occurring on Wednesday) we could have added the extra day to move it. I will assume for this post that we do not need to move it from Tuesday to Thursday (though it could have been done). Moving the date by thirty days, will change the day of the week by two days.<br />
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The following Chanukah, which is scheduled for 26 December, would then occur on Thursday December 26, would then be Tuesday November 26, while Thanksgiving would be on 21 November. With the calendar shift, the first day of Chanukah would be on November 25.<br />
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The next Pesach occurs on April 13, 2025 according to the current fixed calendar. The shift would move it to March 13, which is before the equinox. As a result, the Sanhedrin would probably declare 5785 as a leap year moving Pesach back to April 15. The following year would then be back according to the fixed schedule, except that the cycle would have moved. Similar results can be expected with the new calendar, except that the Sanhedrin would keep track.<br />
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Now lets examine the entire cycle for that year (cycle 304). The first year of that cycle is 5776 which is 2015/2016.<br />
<br />
Note that moving Rosh Hashannah by thirty days will cause the day of the week to change by two days. If Rosh Hashanah is on Tuesday, moving it back would cause it to occur on Sunday, which is not allowed. This would mean that it needs to be moved ahead to Monday or back to Shabbos by modifying the "extra" day that could be added in Chesvan or Kislev. Similarly, moving it ahead by thirty days would cause the problem to occur Rosh Hashanah is on Monday and would move ahead to Wednesday. For the following table, I will assume that the equinox on 21 March is the critical date. Thus, if Pesach occurs after 21 April, there would need to be a modification. Those years would shown as yes in the modification column. The following year would be left blank as it would probably need to become a leap year to account for the fact that Pesach would be "too early".<br />
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<br />
<table>
<tbody>
<tr><th>Year</th><th>Secular</th><th>Cycle</th><th>leap year</th><th>Pesach</th><th>Modify</th><th>Next Rosh Hashanah</th></tr>
<tr><td>5776</td><td>2016</td><td>0</td><td>yes</td><td><span class="nobr">Sat, 23 April 2016</span></td><td>yes</td><td><span class="nobr">Mon, 3 October 2016</span></td></tr>
<tr><td>5777</td><td>2017</td><td>1</td><td>no</td><td><span class="nobr">Tue, 11 April 2017</span></td><td><br /></td><td><span class="nobr">Thu, 21 September 2017</span></td></tr>
<tr><td>5778</td><td>2018</td><td>2</td><td>no</td><td><span class="nobr">Sat, 31 March 2018</span></td><td>no</td><td><span class="nobr">Mon, 10 September 2018</span></td></tr>
<tr><td>5779</td><td>2019</td><td>3</td><td>yes</td><td><span class="nobr">Sat, 20 April 2019</span></td><td>no</td><td><span class="nobr">Mon, 30 September 2019</span></td></tr>
<tr><td>5780</td><td>2020</td><td>4</td><td>no</td><td><span class="nobr">Thu, 9 April 2020</span></td><td>no</td><td><span class="nobr">Sat, 19 September 2020</span></td></tr>
<tr><td>5781</td><td>2021</td><td>5</td><td>no</td><td><span class="nobr">Sun, 28 March 2021</span></td><td>no</td><td><span class="nobr">7 September 2021</span></td></tr>
<tr><td>5782</td><td>2022</td><td>6</td><td>yes</td><td><span class="nobr">Sat, 16 April 2022</span></td><td>no</td><td><span class="nobr">26 September 2022</span></td></tr>
<tr><td>5783</td><td>2023</td><td>7</td><td>no</td><td><span class="nobr">Thu, 6 April 2023</span></td><td>no</td><td><span class="nobr">Sat, 16 September 2023</span></td></tr>
<tr><td>5784</td><td>2024</td><td>8</td><td>yes</td><td><span class="nobr">Tue, 23 April 2024</span></td><td>yes</td><td><span class="nobr">Thu, 3 October 2024</span></td></tr>
<tr><td>5785</td><td>2025</td><td>9</td><td>no</td><td><span class="nobr">Sun, 13 April 2025</span></td><td><br /></td><td><span class="nobr">Tue, 23 September 2025</span></td></tr>
<tr><td>5786</td><td>2026</td><td>10</td><td>no</td><td><span class="nobr">Thu, 2 April 2026</span></td><td>no</td><td><span class="nobr">Sat, 12 September 2026</span></td></tr>
<tr><td>5787</td><td>2027</td><td>11</td><td>yes</td><td><span class="nobr">Thu, 22 April 2027</span></td><td>yes</td><td><span class="nobr">Sat, 2 October 2027</span></td></tr>
<tr><td>5788</td><td>2028</td><td>12</td><td>no</td><td><span class="nobr">Tue, 11 April 2028</span></td><td><br /></td><td><span class="nobr">Thu, 21 September 2028</span></td></tr>
<tr><td>5789</td><td>2029</td><td>13</td><td>no</td><td><span class="nobr">Sat, 31 March 2029</span></td><td>no</td><td><span class="nobr">Mon, 10 September 2029</span></td></tr>
<tr><td>5790</td><td>2030</td><td>14</td><td>yes</td><td><span class="nobr">Thu, 18 April 2030</span></td><td>no</td><td><span class="nobr">Sat, 28 September 2030</span></td></tr>
<tr><td>5791</td><td>2031</td><td>15</td><td>no</td><td><span class="nobr">Tue, 8 April 2031</span></td><td>no</td><td><span class="nobr">Thu, 18 September 2031</span></td></tr>
<tr><td>5792</td><td>2032</td><td>16</td><td>no</td><td><span class="nobr">Sat, 27 March 2032</span></td><td>no</td><td><span class="nobr">Mon, 6 September 2032</span></td></tr>
<tr><td>5793</td><td>2033</td><td>17</td><td>yes</td><td><span class="nobr">Thu, 14 April 2033</span></td><td>no</td><td><span class="nobr">Sat, 24 September 2033</span></td></tr>
<tr><td>5794</td><td>2034</td><td>18</td><td>no</td><td><span class="nobr">Tue, 4 April 2034</span></td><td>no</td><td><span class="nobr">Thu, 14 September 2034</span></td></tr>
<tr><td>5795</td><td>2035</td><td>0</td><td>yes</td><td><span class="nobr">Tue, 24 April 2035</span></td><td>no</td><td><span class="nobr">Thu, 4 October 2035</span></td></tr>
</tbody></table>
<br />
<br />
The following tableshows what would happen if the Sanhedrin "skipped" a leap year that has Purim fall after the vernal equinox so that Pesach is after April 21. The following year would then be made a leap year so that Pesach would not fall "too early". In order to estimate the date of Pesach, it will be assumed that adding the thirty days just compensates for the thirty day subtraction, so that Pesach will occur on the same day as that shown on the fixed calenday, allowing for any Cheshvan Kislev modification. This will also account for Rosh Hashanah. Instead of calculating the following Rosh Hashannah according to the full set of rules, I will subtract the 30 days and adjust if necessary by modifying the preceding Cheshvan Kislev calculation so that it does not occur on Sunday, Wednesday, or Friday. I will otherwise assume that Cheshvan and Kislev appear as they would in the current fixed calendar. The modification value will be -1 either Chesvan or Kislev must be changed from 30 to 29 days, +1 if either is changed from 29 to 30 days, and 0 if it is left as set in the current fixed calendar. It will be left blank if Rosh Hashanah did not change from that in the current fixed calendar.<br />
<br />
<table>
<tbody>
<tr><th>Year</th><th>Secular</th><th>Cycle</th><th>leap year</th><th>Pesach</th><th>Modify</th><th>Next Rosh Hashanah</th></tr>
<tr><td><b>5776</b></td><td><b>2016</b></td><td><b>0</b></td><td><b>no</b></td><td><b><span class="nobr">Wed, 23 March 2016</span></b></td><td><b>0</b></td><td><b><span class="nobr">Sat, 3 September 2016</span></b></td></tr>
<tr><td><b>5777</b></td><td><b>2017</b></td><td><b>1</b></td><td><b>yes</b></td><td><b><span class="nobr">Tue, 11 April 2017</span></b></td><td><b><br /></b></td><td><b><span class="nobr">Thu, 21 September 2017</span></b></td></tr>
<tr><td>5778</td><td>2018</td><td>2</td><td>no</td><td><span class="nobr">Sat, 31 March 2018</span></td><td><br /></td><td><span class="nobr">Mon, 10 September 2018</span></td></tr>
<tr><td>5779</td><td>2019</td><td>3</td><td>yes</td><td><span class="nobr">Sat, 20 April 2019</span></td><td><br /></td><td><span class="nobr">Mon, 30 September 2019</span></td></tr>
<tr><td>5780</td><td>2020</td><td>4</td><td>no</td><td><span class="nobr">Thu, 9 April 2020</span></td><td><br /></td><td><span class="nobr">Sat, 19 September 2020</span></td></tr>
<tr><td>5781</td><td>2021</td><td>5</td><td>no</td><td><span class="nobr">Sun, 28 March 2021</span></td><td><br /></td><td><span class="nobr">7 September 2021</span></td></tr>
<tr><td>5782</td><td>2022</td><td>6</td><td>yes</td><td><span class="nobr">Sat, 16 April 2022</span></td><td><br /></td><td><span class="nobr">26 September 2022</span></td></tr>
<tr><td>5783</td><td>2023</td><td>7</td><td>no</td><td><span class="nobr">Thu, 6 April 2023</span></td><td><br /></td><td><span class="nobr">Sat, 16 September 2023</span></td></tr>
<tr><td><b>5784</b></td><td><b>2024</b></td><td><b>8</b></td><td><b>no</b></td><td><b><span class="nobr">Sat, 23 March 2024</span></b></td><td><b>0</b></td><td><b><span class="nobr">Tue, 3 September 2024</span></b></td></tr>
<tr><td><b>5785</b></td><td><b>2025</b></td><td><b>9</b></td><td><b>yes</b></td><td><b><span class="nobr">Sun, 13 April 2025</span></b></td><td><b><br /></b></td><td><b><span class="nobr">Tue, 23 September 2025</span></b></td></tr>
<tr><td>5786</td><td>2026</td><td>10</td><td>no</td><td><span class="nobr">Thu, 2 April 2026</span></td><td><br /></td><td><span class="nobr">Sat, 12 September 2026</span></td></tr>
<tr><td><b>5787</b></td><td><b>2027</b></td><td><b>11</b></td><td><b>no</b></td><td><b><span class="nobr">Mon, 22 March 2027</span></b></td><td><b>0</b></td><td><b><span class="nobr">Thu, 2 September 2027</span></b></td></tr>
<tr><td><b>5788</b></td><td><b>2028</b></td><td><b>12</b></td><td><b>yes</b></td><td><b class="nobr">Tue, 11 April 2028</b></td><td><b><br /></b></td><td><b><span class="nobr">Thu, 21 September 2028</span></b></td></tr>
<tr><td>5789</td><td>2029</td><td>13</td><td>no</td><td><span class="nobr">Sat, 31 March 2029</span></td><td><br /></td><td><span class="nobr">Mon, 10 September 2029</span></td></tr>
<tr><td>5790</td><td>2030</td><td>14</td><td>yes</td><td><span class="nobr">Thu, 18 April 2030</span></td><td><br /></td><td><span class="nobr">Sat, 28 September 2030</span></td></tr>
<tr><td>5791</td><td>2031</td><td>15</td><td>no</td><td><span class="nobr">Tue, 8 April 2031</span></td><td><br /></td><td><span class="nobr">Thu, 18 September 2031</span></td></tr>
<tr><td>5792</td><td>2032</td><td>16</td><td>no</td><td><span class="nobr">Sat, 27 March 2032</span></td><td><br /></td><td><span class="nobr">Mon, 6 September 2032</span></td></tr>
<tr><td>5793</td><td>2033</td><td>17</td><td>yes</td><td><span class="nobr">Thu, 14 April 2033</span></td><td><br /></td><td><span class="nobr">Sat, 24 September 2033</span></td></tr>
<tr><td>5794</td><td>2034</td><td>18</td><td>no</td><td><span class="nobr">Tue, 4 April 2034</span></td><td><br /></td><td><span class="nobr">Thu, 14 September 2034</span></td></tr>
</tbody></table>
<br />
This becomes the new cycle. As can be seen several of the leap years would not require modification. It is possible that the Sanhedrin would not want to change the cycle until the date of Pesach moves farther from the equinox so that all the leap years of the cycle occur after the equinox. As I said earlier, we could use the current calendar until 6664 (2904). The "latest" leap year Pesach on 23 April is only 5 days away from the "earliest" leap year Pesach so that the determination based on "season" and the physical aspects of the year would be more significant than the astronomical calculation.<br />
<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-10092425699542311202013-11-25T20:33:00.000-05:002013-12-07T19:17:33.368-05:00Why Thanksgiving will not be on Chanukah again<div style="margin-bottom: 0.2in;">
This year (5774) is the 17th year of
the 19 year cycle. Since the leap month is not until Adar, Chanukah
will be "early" in the solar year. The 19 year cycle will
cause any particular Hebrew date to fall on the same secular date
every 19 years. It can differ by one day based on the Solar leap year
adding in February 29 every four years. This will also be affected by
the fact that the secular leap year will be dropped in 2100. The first day of
Chanukah (25 Kislev) appeared as followed in the current (303) cycle,
using the 0 based count</div>
<div style="margin-bottom: 0in;">
year
cycle date of 25
Kislev</div>
<div style="margin-bottom: 0in;">
5757
0
Fri. 6 Dec.</div>
<div style="margin-bottom: 0in;">
5758
1
Wed. 24 Dec.</div>
<div style="margin-bottom: 0in;">
5759
2
Mon. 14 Dec.</div>
<div style="margin-bottom: 0in;">
5760
3
Sat. 4 Dec.</div>
<div style="margin-bottom: 0in;">
5761
4
Fri. 22 Dec.</div>
<div style="margin-bottom: 0in;">
5762
5
Mon. 10 Dec.</div>
<div style="margin-bottom: 0in;">
5763
6
Sat. 30 Nov. Thanksgiving was Thurs. Nov. 28</div>
<div style="margin-bottom: 0in;">
5764
7
Sat. 20 Dec.</div>
<div style="margin-bottom: 0in;">
5765
8
Wed. 8 Dec.</div>
<div style="margin-bottom: 0in;">
5766
9
Mon. 26 Dec.</div>
<div style="margin-bottom: 0in;">
5767
10 Sat.
16 Dec.</div>
<div style="margin-bottom: 0in;">
5768
11 Wed.
5 Dec.</div>
<div style="margin-bottom: 0in;">
5769
12 Mon.
22 Dec.</div>
<div style="margin-bottom: 0in;">
5770
13 Sat.
12 Dec.</div>
<div style="margin-bottom: 0in;">
5771
14
Thu 2 Dec.</div>
<div style="margin-bottom: 0in;">
5772
15 Wed.
21 Dec.</div>
<div style="margin-bottom: 0in;">
5773
16
Sun. 9 Dec.</div>
<div style="margin-bottom: 0in;">
5774
17 Thu.
28 Nov. *THANKSGIVING*</div>
<div style="margin-bottom: 0in;">
5775
18 Wed.
17 Dec.</div>
<div style="margin-bottom: 0.2in;">
5776
0
Mon. 7 Dec.</div>
<div style="margin-bottom: 0.2in;">
Thus we see that in cycle years 6 and
17, the first day of Chanukah will be within a week of Thanksgiving
as part of the regular cycle depending on when the fourth Thursday of
November occurs. Note the way the cycle of year 17 continues. Thus in
months with 5 Thursdays, (it would be 29 or 30 November),
Thanksgiving is the week before (November 22 or 23).</div>
<div style="margin-bottom: 0in;">
5793 - Sun. 28 Nov</div>
<div style="margin-bottom: 0in;">
5812 - Wed. 29 Nov. - 2051 Thanksgiving
is on November 23</div>
<div style="margin-bottom: 0in;">
5831 - Fri. 28 Nov. -
2070 the day after Thanksgiving</div>
<div style="margin-bottom: 0in;">
5850 - Mon. 28 Nov. - 2089</div>
<div style="margin-bottom: 0in;">
5869 - Thu. 29 Nov. - 2108
Thanksgiving is on November 22</div>
<div style="margin-bottom: 0.2in;">
5888 - Sun. 30 Nov. - 2127
Thanksgiving is November 28.</div>
<div style="margin-bottom: 0.2in;">
5907 - Mon. 28 Nov. - 2146 Thanksgiving is November 24<br />
5926 - Fri. 29 Nov. - 2165 Thanksgiving is November 28<br />
5945 - Mon. 29 Nov. 2184<br />
5964 - Thu. 1 Dec. 2203 Here is the next change because of the century adjustment<br />
5983 - Sat. 30 November 2222 Thanksgiving is November 28.</div>
<div style="margin-bottom: 0.2in;">
As a result of the fact that 2100 is not a leap year, Thanksgiving can no longer match up with Chanukah. Since Passover <b>must</b> be in the spring, the calendar will skip a leap year once the Mashiach comes and the Sanhedrin reinstated. This will move the dates back so they will not keep getting later and "wrap around" as does the Moslem calendar. We cannot calculate the dates using the current fixed calendar past that time.<br />
<br />
As of 1910, Pesach was on April 24. One month earlier, March 24, after the equinox, was Taanis Esther (13 Adar II). If the
Sanhedrin had been re-instituted, that may have been the year that the
leap year would have been postponed to the following year. This last
occurred in 2005 and will occur again in 2024. If leap year would be
postponed, then since Passover would be March 23 (in 2024), the following year
would have Passover before the equinox (March 13) which would not be
allowed. Thus, that year would be a leap year and Taanis Esther would be on
March 13 and Passover would be the following month on April 13.
Similarly, Chanukah following the "skipped" leap year would be November
26 instead of December 26, while the Chanukah following the "new" leap
year would be approximately 20 days later or December 6. This would
reset the 19 year cycle and we would have to recalculate the following
years.<br />
<br />
Of course for this to occur, the Mashiach would have come and we
would no longer be in exile. As a result, Thanksgiving would no longer
be immediately relevant.<br />
<div class="yj6qo ajU">
<div class="ajR" data-tooltip="Show trimmed content" id=":11u" role="button" tabindex="0">
<img class="ajT" src="https://mail.google.com/mail/u/0/images/cleardot.gif" /></div>
</div>
</div>
<div style="margin-bottom: 0.2in;">
Note that since 2100 was not a
secular leap year, the first day of Chanukah is no longer Nov. 28 or
29 but begins appearing on November 29 or 30. This will also cause
the prayer for rain in the Shmoneh Esrei to move from maariv December 4 or 5
(which started in 1900) to December 5 or 6. The change did not occur
as we ended the last century because 2000 was a leap year since it is
divisible by 400.</div>
<div style="margin-bottom: 0in;">
That is why 25 Kislev kept appearing on
28 November in the 1800's but on 27 November in the 1700's.</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
<br /></div>
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-54438409553641036392013-08-08T20:08:00.000-04:002013-08-08T20:08:16.455-04:00R'Ei ma'aser is riches<blockquote class="tr_bq">
<span class="co_VerseNum">כב. </span><span class="co_VerseText">עַשֵּׂר תְּעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/9978#v=22" name="v22">22</a>. <span class="co_VerseText">You shall surely tithe all the seed crop that the field gives forth, year by year.</span></blockquote>
<span class="co_VerseText">The commentators take the command "Aser Ta'aser" (you must tithe) and
teach a lesson on the results of following the Torah. "Aser
BishvilShetis'asher " (Tithe so that you become rich).</span><br />
<blockquote class="tr_bq">
<strong><span style="font-size: small;">Tractate Taanit 9a</span></strong><br />
Rabbi Yochonon met a young son of Reish Lokeish and said to him “Read to me your verse (that you are studying)”.<br />
“Aser t’aser – Tithe, you shall tithe (Deutoronomy 14)”<br />
“What is the meaning of (the double terminology, it is redundant)?”<br />
“ (Read it as follows:) ‘Aser beshvil shetisasher’ - Tithe so that you will become (ashir) rich.”<br />
“From where do you know this?!”<br />
“Try it out yourself and see.”</blockquote>
<br />
<span class="co_VerseText"> In actuality this
connects with the statement of Pirkei Avos (Ethics of the Fathers) chapter 4 mishna 1: </span><br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseText"> </span>איזהו עשיר? השמח בחלקו. שנאמר (תהלים קכח), יגיע כפיך כי תאכל אשריך וטוב לך. אשריך, בעולם הזה. וטוב לך, לעולם הבא.</blockquote>
<blockquote class="tr_bq">
Who is rich? One who is satisfied with his lot. As is stated (<a href="http://www.chabad.org/16349#v2">Psalms 128:2</a>):
"If you eat of toil of your hands, fortunate are you, and good is to
you"; "fortunate are you" in this world, "and good is to you" in the <span class="glossary_item">World to Come</span>.</blockquote>
This means that it is not necessarily that when one gives his tenth to
charity he will become wealthy (though that can happen), but that one
who regularly gives tzedakah learns to consider that whatever he has is
a gift from Hashem. He learns to become "happy with his lot" and to
live as if whatever he has is a gift and is not "coming to him". Thus,
he learns the lesson and truly "becomes rich".
<br />
<br />In truth, if someone puts aside his ma'aser (tenth) either into a
separate account or even in a separate ledger and ensures that it is
given to tzedakah (charity is not a good translation) he will find that
<br />somehow he will actually be able to live on the remaining ninety per
cent and that somehow there is enough money. I can testify to this
because that is what happened to me.
<br />
<br />The blessing is not that you suddenly get more money, but that whatever
you have is enough for your needs.
Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com1tag:blogger.com,1999:blog-22572147.post-73802892060638832902013-06-23T17:07:00.000-04:002013-06-23T17:07:13.716-04:00Korach and Bilam were alikeOne of the characteristics of Bilam was that he was greedy and selfish. A similar characteristic shows up in Korach. The Medrash states that Korach invented stories designed to try to show Moshe Rabbeinu in a bad light and pretend that he had made up the halacha himself for his own and his relatives' and cronies' benefit. One of the stories that he made up involved a "poor" widow and her two daughters. This widow actually shows the characteristic of S'dom in that she cannot accept that anyone else would get any benefit from what is "hers".<br />
<br />
The widow owned property and wanted to grow crops on it. Of course, since the Bnei Yisroel were still in the desert (and now condemned to remain traveling for thirty eight more years) this could not have been an actual event. The first "problem" was that she could not have her land plowed with an ox and a donkey together or sow different types of seeds (kilayim) in the same field. This indicates that she was actually quite wealth in that she had sufficient livestock to mix as well as sufficient land and seeds to be able to have the forbidden mixtures in the first place.<br />
<br />
If the land had been owned by her late husband, it would have been inherited by her daughters and not her. The assumption seems to be that the daughters must have been minors and she was running the estate for them. In any case, these laws are actually logical agricultural procedures in any event. Plowing with an ox and a donkey actually does not till the ground properly and mistreats the animals as well.<br />
<br />
Whe the time came for the harvest, she was required to give the tithe (tenth) to the Levites, the Terumah to the Kohen, and leave leket shickcha, and Peah for the poor in the community. She objected so strongly to this that she sold the fields and bought some lambs. Here we see the characteristic greed and selfishness of Bilam as expressed by Korach. She objected so strongly to having to give to the poor, that she (illegally) sold the fields owned by her daughters at a loss. After all fertile fields are worth a lot more than two lambs. Of course this ignores the law of Yovel and that the value of the field would be set by how long it would be until the next Yovel.<br />
<br />
She did not even buy sheep of proven fertility as the next complaint is that she was upset that the first born were to be redeemed of offered as a sacrifice. THis means that the lambs had not yet given birth at all. She could not bear that someone else might have benefited from these lambs in the past. She also was upset that the first shearing was to be given to the Kohen even though everything else was hers.<br />
<br />
She was so upset at having to share, that she had them slaughtered. At this point, Korach "forgets" that he is talking about something that could not have taken place until after the land of Canaan had been conquered. He now speaks of the halacha of meat slaughter in the desert. At that time, all meat that was slaughtered was treated like a korbon and the matnas kehunah (gifts for the priesthood) were taken from the animal. Had the story actually occurred after the conquest, then the widow could have eaten all the meat and prevented anyone else from enjoying it. Of course, this would have left her daughters destitute as she had sold all of their property for these lambs which she is now wasting on a single meal.<br />
<br />
She is so upset that <b>anyone</b> else gets to share in "her" animals, that she declares them cherem which means that is goes to the mikdash and becomes the property of the kohanim.<br />
<br />
Korach tries to get us to feel sympathy for her by sliding over the fact that she put herself into this situation because she was so greedy that she could not allow any one else to benefit from what is "hers". She cannot allow a poor person to get any of "her" property and will not even share with the true owners of the land, her daughters. This shows what Korach really felt and that this was his basic character.<br />
<br />
This trait of "Ayin Rah" is a basic characteristic of Bilam. Even when a politician is trying to evoke sympathy in order to create a mood, he cannot avoid showing his true character.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-16715894199308593042013-04-29T21:54:00.000-04:002013-04-29T22:38:14.953-04:00Can a nonJew bring a sacrifice to the Bais HamikdashA nonJew is allowed to bring an Olah (a sacrifice that is completely burnt on the altar) as a free will offering in the same way that a Jew is allowed. The source for this is in Parshas Emor (22:18).<br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">יח. </span><span class="co_VerseText">דַּבֵּר
אֶל אַהֲרֹן וְאֶל בָּנָיו וְאֶל כָּל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ
אֲלֵהֶם אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן הַגֵּר בְּיִשְׂרָאֵל אֲשֶׁר
יַקְרִיב קָרְבָּנוֹ לְכָל נִדְרֵיהֶם וּלְכָל נִדְבוֹתָם אֲשֶׁר
יַקְרִיבוּ לַיהֹוָה לְעֹלָה:</span></blockquote>
<br />
<blockquote class="tr_bq">
<span class="co_VerseText"> </span><a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/9923#v18" name="v18">18</a>. <span class="co_VerseText">Speak
to Aaron and to his sons and to all the children of Israel and say to
them: Any man whatsoever from the house of Israel or from the strangers
among Israel who offers up his sacrifice for any of their vows or for
any of their donations that they may offer up to the Lord as a burnt
offering</span></blockquote>
As seen above, most translations speak of "Any man among Bnei Yisrael". However, Rabbi Sorotzkin in אזנים לתורה (Insights in the Torah) as well as the Malbim sets it up as<br />
<blockquote class="tr_bq">
A man, a man of Bnei Yisroel, or a convert among Israel ...</blockquote>
The descendants of Adam and Noach are called "Ish" (a man). This means that anyone using his free will to acknowledge that Hashem is the Creator of the Universe is allowed to dedicate himself to Hashem. This is the symbolism of the Korbon Olah (burnt sacrifice). A nonJew is allowed to believe that Hashem has created various Powers (capital P deliberate) to run the world as his emissaries. This is the concept of <i>Shituf</i> (<i>Shulchan Aruch, Orach Chaim 156, </i>in the <i>Rama</i>). A Jew who makes this mistake would not be allowed to bring a korban. An example of this is the case of Eliyahu Hanavi on Mount Carmel. He calls on the Jews to make a decision and worship either Baal or Hashem, but not both. This is because the Jews are required to understand that everything in the Universe was created by Hashem and nothing exists as a separate power.<br />
<br />
There is even the analogy of the difference between members of an empire. Those who live in the Imperial City under the direct rule of the Emperor would not be allowed to serve any of his subordinates. Since Hashem has taken us to himself and given us the Torah at Har Sinai, we can no longer be allowed to make the mistake that the rest of the world does.<br />
<br />
An interesting point is the way that this division into three categories of human beings is set up.<br />
<br />
1. Those who realize that there is a G0d who rules over everything, but think that the lesser powers still deserve service.<br />
<br />
2. A "born" Jew who is restricted to the worship of Hashem because of Yestzias Mitzrayim (the Exodus) and the revelation at Sinai. We have been taken into the service of Hashem and commanded to become a "nation of Priests".<br />
<br />
3. A righteous convert (ger) who has become a "naturalized citizen" and has raised himself to the level of a servant of Hashem. This person has explicitly taken the oath to only serve Hashem and is considered as if he had been at Sinai and received the Torah.<br />
<br />
This also explains why this concept <b>only</b> applies to the Olah which is completely consumed on the altar. A nonJew cannot partake of the sacrifices, because only those who have been accepted into the service of Hashaem are allowed to "eat at Hashem's table". This also explains why a Jew who has abandoned his status is not allowed to bring a sacrifice even though a nonJew who has the same erroneous belief is allowed to do so.<br />
<br />
Another point in Parshas Emor is that a Jew is only allowed to eat of a korban if he is tahor (ritually pure). Since a nonJew <b>cannot</b> become ritually pure, then he would never be able to partake of the korban, which means that he can never bring any korban other than an Olah. On the other hand, a ger has become tahor by immersing in the mikvah when he became a Jew.<br />
<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-78060782270618644702013-04-21T10:04:00.002-04:002013-04-21T10:04:58.045-04:00Why should Aharon wear gold in the first place?Rabbi Sorotzkin in <i>"Oznayim LaTorah"</i> discusses the question of why the Kohen Gadol [high priest] should wear gold in the first place, since the gold is a "prosecutor" (reminding Hashem of the golden calf). He brings up two points in Acharei Mos when Rashi uses that as a reason why the Kohen Gadol enters the Kodesh Kadashim [Holy of Holies] with only the four linen garments of the regular priest.<br />
<br />
1. Why is he not given four "additional" garments made of linen? For example, the tzitz, the gold plate on his forehead with the words "Kadosh Lashem" on it could have been a linen band with the words embroidered on it. Another example are the gold bells around the Meil [coat or tunic] which could have been made out of a different metal.<br />
<br />
2. When he comes back out, he puts the golden garments back on. Shouldn't he leave them off since he is still attempting to atone for Bnei Yisroel? The gold is still a reminder of the Chait HaEgel [Sin of the calf].<br />
<br />
He connects this with the actual purpose of the Kohen Gadol. When a person sees someone committing (or who has committed) a sin, he has a mitzvah to rebuke him (without causing emabarrasment. Thus, the purpose of the gold is to actually remind those who see it that they must atone for their sins. When the Kohen Gadol goes into the Kodesh Kodoshim on the other hand, he is there to <b>defend</b> the Bnei Yisroel. He gives the analogy of Rabbi Levi of Berditchev who would defend Bnei Yisroel in his prayers. However, he points out that someone who attempts to tell a rav that he should not rebuke someone for committing a sin is himself acting improperly.<br />
<br />
When the Kohen Gadol goes in to the Kodesh Kodoshim, noone else is allowed to be present (not even the malachim [angels] who normally attend him). He is alone with Hashem as the representative of the people and is there to defend them. Not only is the gold improper there, but he is like a "regular" Kohen wearing only the four linen garments.<br />
<br />
When he comes out, he is also the <b>representative</b> of Hashem as well as the defender of the people. He is attempting to arouse the people who see him to do teshuvah and to atone and resolve to behave properly in the future. For example, the words on the Tzitz are actually a reminder to the people on how they must behave as well as a why of keeping the Kohen Gadol reminded as to how he must control his thoughts. Similarly, the purpose of the other "extra" garments is to have an effect on those who see the Kohen Gadol.<br />
<br />
Rabbi Sorotzkin also points out that the purpose of each individual part of the additional four garments of the Kohen Gadol are not required when he is alone with Hashem. Another example is that the sound of the bells is not required because the censor actually had a piece that would bang on it and make a sound the entire time that the kohen Gadol was in the Kadosh Kodoshim.<br />
<br />
May we merit to actually be able to have the Avodah of Yom Kippur be carried out in full bimheirah beyameinu [speedily and in our day].<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-39560771092478823132013-02-13T19:58:00.002-05:002013-02-17T23:10:49.555-05:00Toldos implies a new eraThe use of "Eilah Toldos", which is usually translated as <i>"These are the generations" </i>or<i> "these are the products</i>" is found only in sefer Breishis (except for one case in Sefer Bamidbar 3:1) and only at the nodal points of an era. Each time it appears, it marks the end of an era and the beginning of a new one. The initial statement "Eilah Toldos" gives the name of the "person" at the cusp of the node, points to what has triggered the new era and is followed by a summary of what will be the significance of that era up to its end.<br />
<br />
The first use of the term is Breishis 2:4<br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">ד. </span><span class="co_VerseText">אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהֹוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8166#v4" name="v4">4. </a><span class="co_VerseText">These
are the generations of the heavens and the earth when they were
created, on the day that the Lord God made earth and heaven.</span></blockquote>
This is the end of the "era" of creation and the beginning of the "era" of existence.Before this everything came into existence with an explicit דיבור (statement) as specified in the seven "days" of creation. That "era" ended with the creation of שבת (Shabbos) which was the explicit command to the universe to stop creation and begin the process of "nature". This continues through the story of Adam and shows how humanity failed the test of the garden. The story of Cain and Abel is part of this story and the generations of Cain's line is considered part of it. That is because Cain and his line cannot be considered a new "era", but just follow along in nature. It is only with the birth of Adam's third son Seth that we can consider the era of Adam to begin. Cain and his line continue in parallel but do not create a significant era..<br />
<br />
Bereishis 5:1 begins the next story arc of significance.<br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">א. </span><span class="co_VerseText">זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8169#v1" name="v1">1. </a><span class="co_VerseText">This is the narrative of the generations of man; on the day that God created man, in the likeness of God He created him.</span></blockquote>
After the era of creation, we come into the era of Nature as symbolized by Adam. This era continues with humanity attempting to live as a "natural being" and failing. It is here that we actually are given the history of humanity with the ages of each member of Adam's line at the birth of the eldest son in that line. We should notice that, while the names of Cain's line is given, none of the ages are given so that we cannot connect them to the actual history of the world. On the other hand, we are given the exact timeline of Seth's line so that we see how the history continues. Rabbi Samson Rafael Hirsch points out that each of the names given is actually significant of the characteristic of that generation. While Cain's line is actually monotonically decreasing in spiritual level, Seth's line will decline and then improve before declining again. Both lines end with "Lemech". Rav Hirsch says that the meaning of this is etymologicaslly unknown. However in Cain's line his father is "מתושאל (Mesushael) which implies "death seeking masses of people". Seth's Lemech on the other hand is fathered by מתושלח (Mesushalech) which implies that the masses were מתים (dead) and were abandoned (שלח).<br />
<br />
The children of Cain's Lemech were Yaval, who is described as the father of business, trade, and merchandising. Yuval who was the father of art and esthetics. he no longer produces, but his name is in the passive sense. An artitss in effect lives off the producers of society who support them because of the pleasure that they bring. Tuval Cain is the father of science and research. He is described as "sharpened everything which cuts copper and iron". He does not produce anything dirctly, but instead makes it possible for the other members of society to produce. His sister is Naamah, who the medrash says bacame the wife of Noach. She alone of the entire line merits saving by separating herself from the rest of her family.<br />
<br />
The Lemech of Seth's line gave birth to Noach who the medrash says brought rest to the world and is the actual start of the next era. An interesting sidelight is that מתושלח, who dies seven days before the flood, outlives his son למך נט by 5 years. THus, every member of Seth's line who is specifically mentioned (except for Noach and his sons) has died before the flood begins.<br />
<br />
Of course, the next era starts with Noach in Parshas Noach 6:9<br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">ט. </span><span class="co_VerseText">אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8171#v9" name="v9">9. </a><span class="co_VerseText">These are the generations of Noah, Noah was a righteous man he was perfect in his generations; Noah walked with God.</span></blockquote>
<br />
This "era" ends the existence of the natural world and returns the earth to the phase of creation. The existence of humanity is back to an explicit miracle with survival in the ark being possible only because the "laws of nature" have been suspended. It is obviously impossible under the laws of nature for a human being to build a vessel and be able to bring samples of <b>every</b> animal as well as a year's worth of food into it. It would also be impossible for many of the insects to survive the entire period of the flood and it would have been impossible to replenish the earth since all living things had been destroyed except for what was in the ark. In effect, the era of Noach is a recreation of the world.<br />
<br />
Noach is a transitional figure. He brings humanity out of the original world, through the new creation and into the new world which must be rebuilt. Noach 10:1 gives us the next part.<br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">א. </span><span class="co_VerseText">וְאֵלֶּה תּוֹלְדֹת בְּנֵי נֹחַ שֵׁם חָם וָיָפֶת וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8174#v1" name="v1">1. </a><span class="co_VerseText">And these are the generations of the sons of Noah: Shem, Ham, and Japheth, and sons were born to them after the Flood.</span> </blockquote>
Here we have an improvement over Adam as all three sons prove capable of continuing humanity in their lines. They do fail in a respect and suffer the punishment of the dispersion. However, they are not destroyed. The descendants of Yaphet and Cham continue in the way that their nature provides and are no longer relevant to the story. However, Shem begins his own era and his lineage is treated in the similarly to that of Seth. See <a href="http://sabbahillel.blogspot.com/2010/10/difference-between-and.html">Difference between תולדות אדם and תולדות שם</a> for a discussion of the difference between them.<span class="co_VerseText"> </span><br />
<br />
<span class="co_VerseText">At this point the narrative narrows down to follow the lineage of Shem who continues following the way of G0d.</span><br />
<blockquote class="tr_bq">
<span class="co_VerseText"><span class="co_VerseNum">י. </span><span class="co_VerseText">אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן מְאַת שָׁנָה וַיּוֹלֶד אֶת אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל:</span></span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8175#v10" name="v10">10. </a><span class="co_VerseText">These are the generations of Shem: Shem was one hundred years old, and he begot Arpachshad, two years after the Flood.</span></blockquote>
Notice that Breishis 27:32 says that Noach gave birth to Shem Cham and Yaphet 100 years before the flood, but that Shem was 100 years old two years after the flood. Either the original pasuk means that Noach started having children then and Shem was the middle child, or time did not pass during the "era" of the flood.<br />
<br />
Just as Noach and his children restarted humanity after the destruction of the flood, Shem and his children restarted spiritual humanity. This lineage continues to Terach who, just like Noach, has three sons. and who, just like Noach survives the punishment that is brought to the world in order to continue the line of spiritual humanity. It is Terach who is treated as the end of the transitional era represented by Shem. Humanity has survived, flourished, and replenished the earth. It is now time for the reversal of teh spiritual decline to occur. It is interesting that Avraham does not get referenced as the start of the era. Even though Terach is still part of the idol worshipping world, it is he who will be regarded as the end of the 2000 years of chaos and the start of the era symbolized by the existence of Avraham. Avraham himself is not regarded as a "separate" era and the term Toldos is not used with respect to him.<br />
<br />
He has two sons, Yishmael and Yitzchak. They are regarded as two separate streams of humanity and will therefore be considered the branching point. That is why we have Lech Lecha 25:12 and Toldos 25:19.<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">יב. </span><span class="co_VerseText">וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם:</span></blockquote>
<blockquote class="tr_bq">
<span class="co_VerseText">:</span><a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8220#v12" name="v12">12. </a><span class="co_VerseText">Now these are the generations of Ishmael the son of Abraham, whom Hagar the Egyptian, the maidservant of Sarah, bore to Abraham.</span></blockquote>
<blockquote class="tr_bq">
<span class="co_VerseNum">יט. </span><span class="co_VerseText">וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת יִצְחָק:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8220#v19" name="v19">19. </a><span class="co_VerseText">And these are the generations of Isaac the son of Abraham; Abraham begot Isaac.</span></blockquote>
Each one starts a completely different line of history. Just as the Torah drops the sons of Noach to follow Shem, and the children of Shem to follow Terach, we now end the summary of Yishmael with the indication that his descendants have their own history and follow Yitzchak. Avraham was an individual. Yitzchak and Yishmael create families that will become nations. It is Yitzchak who is regarded as the true heir of Avraham and who we will follow.<br />
<br />
Just as Noach was a transitional figure, Yitzchak too is a transitional figure who changes the spiritual heritage of Avraham from that of a unique human being and teacher into that of a family. He is the first person who is actually born into the spiritual era of humanit.His legacy again leads to a split that is shown by the use of Toldos referring to each of his sons, Yaakov and Eisav become the progenitors of their own nations and end the use of Toldos. Eisav, like Yishmael, branches off creating his own line and leaving the history that the Torah is teaching us. Yaakov will create the 12 shvatim which will become the nation of Yisrael. We see the reference to Eisav in Vayishlach 36:1 and the reference to Yaakov in Vayeishev 37:2<br />
<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">א. </span><span class="co_VerseText">וְאֵלֶּה תֹּלְדוֹת עֵשָׂו הוּא אֱדוֹם:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/8231#v1" name="v1">1. </a><span class="co_VerseText">And these are the generations of Esau, that is, Edom.</span></blockquote>
<blockquote class="tr_bq">
<span class="co_VerseNum">ב. </span><span class="co_VerseText">אֵלֶּה |
תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת
אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה
נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/showrashi/false/aid/8232/jewish/Chapter-37.htm#v2" name="v2">2. </a><span class="co_VerseText">These
are the generations of Jacob: when Joseph was seventeen years old,
being a shepherd, he was with his brothers with the flocks, and he was a
lad, [and was] with the sons of Bilhah and with the sons of Zilpah, his
father's wives; and Joseph brought evil tales about them to their
father.</span></blockquote>
From this point on we see the continuation of Bnai Yisroel and the "Toldos phrase" denoting the end of an era and the beginning of a new one no longer occurs. From now on our history is an uniterrupted lin from the descent into Egypt, the famine, the Exodus, the receiving of the Torah, the entry into canaan, the creation of the monarchy, the building and the destruction of the Temples, the exile, the trials and tribulations that have led to our day. <br />
<br />
Had Hashem destroyed us at the Golden Calf and restarted the people with Moshe as he had threated, we would have had anothe "Toldos" moment. However, thanks to Moshe Rabbeinu, Hashem held back and allowed us to survive. Let us hope that we finally learn the lesson. This history is an unbroken line that will lead to the coming of the Moshiach, "speedily and in our day".<br />
<br />
The final usage is in Bamidbar 3:1 and can actually be considered part of this analysis.<br />
<blockquote class="tr_bq">
<span class="co_VerseNum">א. </span><span class="co_VerseText">וְאֵלֶּה תּוֹלְדֹת אַהֲרֹן וּמשֶׁה בְּיוֹם דִּבֶּר יְהוָֹה אֶת משֶׁה בְּהַר סִינָי:</span></blockquote>
<blockquote class="tr_bq">
<a class="co_VerseNum" href="http://www.chabad.org/library/bible_cdo/aid/9931#v1" name="v1">1. </a><span class="co_VerseText">These are the descendants of Moses and Aaron on the day that the Lord spoke to Moses at Mount Sinai.</span></blockquote>
This follows the full census of Bnai Yisrael and changes the nature of the people from a simple unity, with the bechorim (first born) being set aside to serve Hashem, to a nation with the priestly "caste" and the Levites consecrated from birth to serve Hashem. Rashi points out<br />
<blockquote class="tr_bq">
<span class="Co_RashiContainer"><span class="co_RashiTitle">ואלה תולדת אהרן ומשה: </span><span class="co_RashiText">ואינו מזכיר אלא בני אהרן. ונקראו תולדות משה, לפי שלמדן תורה. מלמד שכל המלמד את בן חבירו תורה, מעלה עליו הכתוב כאלו ילדו:</span></span></blockquote>
<blockquote class="tr_bq">
<span class="Co_RashiContainer"><span class="co_RashiTitle">These are the descendants of Moses and Aaron: </span><span class="co_RashiText">Yet
only the sons of Aaron are mentioned. However, they are considered
descendants of Moses because he taught them Torah. This teaches us that
whoever teaches Torah to the son of his fellow man, Scripture regards it
as if he had begotten him - [Sanh. 19b]</span></span></blockquote>
<blockquote class="tr_bq">
<span class="Co_RashiContainer"><span class="co_RashiTitle">ביום דבר ה' את משה: </span><span class="co_RashiText">נעשו אלו התולדות שלו, שלמדן מה שלמד מפי הגבורה:</span></span></blockquote>
<blockquote class="tr_bq">
<span class="Co_RashiContainer"><span class="co_RashiTitle">on the day that the Lord spoke to Moses: </span><span class="co_RashiText">they became his descendants, because he taught them what he had learned from the Almighty.</span></span></blockquote>
The separation of the Levites follows and once this is done, the nation of Israel has been established. From now on we have an actual nation with everyone given a role to play and a responsibility. As Rabbi Sacks points oout in his drasha on Parshas Terumah, up until the building of the Mishkan, the Bnei Yisrael were passive and acted upon. It is with the Terumah and the building of the Mishkan that they had to stand up and take responsibility for themselves and act on their own. This is what makes a people and this is what enables them to continue.<br />
<br />
<br />
<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-81114544517741315252013-01-13T13:44:00.001-05:002013-01-17T15:15:20.249-05:00Evidence that the dust of Goshen turned to LiceEven though the Bnai Yisrael were not subject to any of the plagues, there is evidence that during the plague of lice, even the dust in Goshen was affected. Rabbi Sorotzkin in Oznayim LaTorah explains this in Vaeirah 8:13 based on Bereishis Rabbah, chapter 96. Yaakov Avinu asked that he not be buried in Egypt and insisted on being taken to Mearas Hamachpeilah to be buried with the other Patriarchs and with the Matriarchs. One of the reasons given is that the dust of Egypt was going to become infested with lice during the coming plague. It appears from the way it is presented, that the dust was infested by the lice so that the Egyptians could not run to Goshen for safety.<br />
<br />
<i>Mishnas Rabbi Eliezer</i> (chapter 9) states that as a result of this plague, the Bnai Yisrael no longer had to make bricks, because there was no longer any clean earth to use as the raw material. Had the lice been kept out of Goshen, Pharoah would have just moved the brick making factories there.<br />
<br />
Another reason is that Pharoah was able to use this as an excuse to refuse to believe that the Bnai Yisrael were not affected by the plague. He was able to insist that since the lice appeared in the area, everyone living there must have been affected.<br />
<br />
Another point about this plague is that the Priests and Nobility were phobic about lice. They were the first group to shave on a regular basis. The priests, for example, shaved off all of their body hair. When the plague occurred, they paniced immediately.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-1262241079952808572013-01-13T13:12:00.000-05:002013-01-13T13:12:01.796-05:00Vaeirah - The original "Green Line"Rabbi Sorotzkin in Oznayim Latorah (Insights in the Torah) Va'eirah (7:27) explains<br />
<blockquote class="tr_bq">
27: But if you refuse to send [them] out, I will strike your entire border with frogs.</blockquote>
The frogs established the borders of Egypt.and did not go one step over the border into a neigboring country (Shmos Rabbah chapter 10). This implies that in areas where there was a border dispute, the frogs actually established what the border should be. This forced the Egyptians to admit where they were wrong and forced them to withdraw from areas that they claimed improperly.<br />
<br />
Rabbi Sorotzkin points out that the fact that the hagaddah shows each plague as consisting of four (or five) individual components actually explains why this is not stated in the first palgue (blood). The water turned to blood as it entered the boundary of Egypt, but was restricted to the Nile River. Thus, the rest of the borders were not delineated by that plague. The frogs were thus the first plague to show the borders of Egypt.<br />
<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-67574921559956044322012-11-18T14:42:00.000-05:002012-11-18T14:42:14.479-05:00When did Yitzchak live in GerorThe Torah does not explicitly state when exactly the famine erupted and caused Yitzchok and Rivkah to move to G'ror. The Torah does put the story after the incident of Eisav selling his birthright, which occured when Avraham died (at 175) when the twins were 15 years old.<br />
<br />
Logically it could not have occurred while they were growing up, because it would have been too hard to hide the children and keep their identity (as children of Yizchak and Rivkah) secret. Thus, it could only have occurred during the twenty years before they were born or after Avraham had died.<br />
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This depends on and argument as to whether or not the Torah tells things in chronological order or not. If the Torah does not <b>necessarily</b>put things in chronological order (Ain mukdam u'meuchar baTorah) as Rashi says, then we cannot know when the incident occured. We can make a logical argument that Avraham was still alive during those twenty years and a famine that chased Yitzchak away and forced him to resettle would have affected Avraham as well. If he had been around, his reputation would probably have affected thecourse of events. THe memory of what occurred when he was in Gror would have protected Yitzchak.<br />
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On the other hand, if the Torah does list events in chronological order (Yaish mukdam u'meuchar batorah), then the events had to have occurred after the sale of the birthright. The question does arise, where were Yaakov and Eisav? This seems to imply that they were older and had already been on their own.<br />
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It would seem that Eisav had not yet married as the news of his marriage would have spread and made the ruse impossible. We know that Eisav married at the age of 40, in order to emulate his father. Professor Nechama Leibowitz brings up the point that Eisav actually led a band of fighters and used them to defend the family. She states that this can explain why the shepherds of G'ror used "lawfare" to harass Yitzchak rather than attacking him and attempting to take the wells away.<br />
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The Torah says that they caused problems and disputed the ownership of the wells. Professor Leibowitz says that this is because they did not dare to attack directly.<br />
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This seems to limit the priod of time in which the famine occured and Yitzchak was able to claim that Rivkah was his sister. After that he settled in B'er Shevah for the rest of his life.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-79640366050891148132012-11-18T14:12:00.000-05:002012-11-18T14:12:43.833-05:00Evidence that Avrohom had a daughterWhen the Torah tells us that Avrohom was "blessed in everything" (Bakol), there is a dispute as to what that means exactly.<br />
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1. Avrohom and Sarah had a daughter as well as Yitzchak<br />
2. Yitzchak was Sarah's <b>only</b> child and Avrohom did <b>not</b> have a daughter.<br />
3. Avrohom had a "magic healing gem" with healing properties<br />
3a. He was blessed with all manner of riches.<br />
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Option 1 is because a person is considered to have fulfilled "be fruitful an multiply" only when he has both a son and a daughter. The small kaf in Chayei Sarah in the word "U'Livkosah" (and to weep for her) shows and indication of "UL'vitah" (and for her daughter. That is it implies that their daughter died at the same time as Sarah. This explanation states that Avraham could not find anyone for her to marry as the entire world was made of of idol worshippers. Unlike Yitzchak, she would have had to go to her husband's family and would have beeen lost.<br />
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The second explanation states that for the reason given above, it was actually a blessing for Avraham <b>not</b> to have a daughter.<br />
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When Yitzchak went to Geror, he told everyon that Rivkah was his sister. Avraham by this time was well known and therefore, it would have been well known who his family was and whether or not he had a daughter. For the claim to be believed, the fact of a daughter had to be known.<br />
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<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-542123467759997362012-11-05T05:39:00.001-05:002012-11-05T05:42:42.357-05:00An honest judge doomed S'domRabbi Sorotzkin asks why does the Torah emphasize that Lot was "at the gate of the city". Rashi says that this means that he had been appointed a judge. Rabbi Sorotzkin states that Lot was an "honest" judge and could not be bribed. He enforced the law impartially without fear or favor. Until then, the judges could be bribed and would let people off. That meant that people who had committed the "crime" of having guests would be allowed to go free. This postponed the doom of S'dom. Once Lot became the judge and could not be bribed, there was no longer a source of merit in the city and it's fate was sealed.<br />
<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0tag:blogger.com,1999:blog-22572147.post-35793065957997572382012-11-04T11:12:00.001-05:002012-11-10T20:23:10.731-05:00Hashem gives us a chance to get it rightAdam had three sons one of whom died.<br />
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The line of Kayin ended with Lemech who had three sons, one of whom created weapons that were used for death.<br />
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The line of Sheth ened with Noach (son of Lemech) who had three sons. The curse of Kena'an can be attributed to his father Cham and can be considered "like" death.<br />
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The line of Shem ended with Terach who had three sons, one of whom died.<br />
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It can be considered that he finally "got it right" and produced progeny that were able to resist the idol worship that had taken ove the world. Of his two surviving sons, Nachor had twelve sons, eight by his wife and four by his concubines. Avraham had Yishmael and Yitzchak.<br />
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Yishmael's line is given at the end of Parshas Chayei Sarah and shows twelve sons. Nothing further needs to said about them.<br />
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Yitzchak had Yaakov, who had the twelve shevatim, 8 by his wives and four by the "servants" of his wives. While he considered them wives as well, they seem to have considered themselves more like concubines.<br />
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It should be pointed out that "concubine" was a legal status and is not the way we would consider it nowadays.<br />
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This brings to mind the medrash that Hashem offered the Torah to all the nations in the world before giving it to us at Har Sinai. It appears from the history of the worls, that every lineage had the chance to reach the level of Avraham, but failed. Once someone finally "got it right", the Torah follows that group to see if they can manage to continue on the right path.<br />
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<br />Anonymoushttp://www.blogger.com/profile/08948061264564780402noreply@blogger.com0