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Monday, July 24, 2017

3290 Years

Today, Rosh Hodesh Menahem Av 5777, is Aharon Hakohen's 3290th Yahrtzeit, as we just read this past Shabbat:

לח  וַיַּעַל אַהֲרֹן הַכֹּהֵן אֶל-הֹר הָהָר, עַל-פִּי יְהוָה--וַיָּמָת שָׁם:  בִּשְׁנַת הָאַרְבָּעִים, לְצֵאת בְּנֵי-יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם, בַּחֹדֶשׁ הַחֲמִישִׁי, בְּאֶחָד לַחֹדֶשׁ.38 And Aaron the priest went up into mount Hor at the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the fifth month, on the first day of the month.

That is 3290 years ago since Aharon Hakohen died in the year 2487, a few months before the Jewish people crossed the Jordan River.

Why is 3290 significant?

The famous verse in Daniel states:
יא  וּמֵעֵת הוּסַר הַתָּמִיד, וְלָתֵת שִׁקּוּץ שֹׁמֵם--יָמִים, אֶלֶף מָאתַיִם וְתִשְׁעִים.11 And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causes appalment set up, there shall be a thousand two hundred and ninety days.
The word "ימים" can denote 2000 years since we know that one of Hashem's "days" is equivalent to 1000 years, as it says:

ד  כִּי אֶלֶף שָׁנִים, בְּעֵינֶיךָ--    כְּיוֹם אֶתְמוֹל, כִּי יַעֲבֹר;
וְאַשְׁמוּרָה    בַלָּיְלָה.
4 For a thousand years in Thy sight are but as yesterday when it is past, {N}
and as a watch in the night.
and a minimum (and thereby default) of a plural is 2.  Therefore, ימים can mean 2000 years.  Add to that the 1290 from the rest of the verse, and you get 3290.

What, then, does הוסר התמיד and שקוץ שמם refer to?

Let's try to answer this one at a time.

The removal of the "Tamid" may refer to the death of Aharon Hakohen, who was no longer able to bring his Minhat Havitin, which he brought every day and is referred to in the Torah as "Tamid":

יג  זֶה קָרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר-יַקְרִיבוּ לַיהוָה, בְּיוֹם הִמָּשַׁח אֹתוֹ--עֲשִׂירִת הָאֵפָה סֹלֶת מִנְחָה, תָּמִיד:  מַחֲצִיתָהּ בַּבֹּקֶר, וּמַחֲצִיתָהּ בָּעָרֶב.13 This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed: the tenth part of an ephah of fine flour for a meal-offering perpetually, half of it in the morning, and half thereof in the evening.
(See Rashi there.)

Even though it continued via his successor Elazar, it still can be considered "removed" from its original performer, Aharon, the first and quintessential Kohen Gadol.

Another possibility is that הוסר התמיד refers to the gemara (see Rashi there) that talks about how 15,000 Jewish men dug their graves and died every Tish'a Be'av throughout the 40 years in the desert - until the final 40th year when a miracle occurred and they remained alive.  This was that same year - 2487 - that this occurred (a mere few days after the death of Aharon).  So perhaps, the removal of the consistent pattern of death on Tish'a Be'av is what is referred to here.

Regarding the שקוץ שמם, perhaps it refers to the capture of Sihon, King of Emori, that same year. According to Bemidbar Rabba 19:18, this occurred in Elul, 2487.

The Torah describes what those who speak in parables (Rashi notes that it refers to Bil'am and his father Be'or) said at the time:

כז  עַל-כֵּן יֹאמְרוּ הַמֹּשְׁלִים, בֹּאוּ חֶשְׁבּוֹן; תִּבָּנֶה וְתִכּוֹנֵן, עִיר סִיחוֹן.27 Wherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established!
כח  כִּי-אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן, לֶהָבָה מִקִּרְיַת סִיחֹן:  אָכְלָה עָר מוֹאָב, בַּעֲלֵי בָּמוֹת אַרְנֹן.28 For a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, the lords of the high places of Arnon.
כט  אוֹי-לְךָ מוֹאָב, אָבַדְתָּ עַם-כְּמוֹשׁ; נָתַן בָּנָיו פְּלֵיטִם וּבְנֹתָיו בַּשְּׁבִית, לְמֶלֶךְ אֱמֹרִי סִיחוֹן.29 Woe to thee, Moab! thou art undone, O people of Chemosh; he hath given his sons as fugitives, and his daughters into captivity, unto Sihon king of the Amorites.
ל  וַנִּירָם אָבַד חֶשְׁבּוֹן, עַד-דִּיבֹן; וַנַּשִּׁים עַד-נֹפַח, אֲשֶׁר עַד-מֵידְבָא.30 We have shot at them--Heshbon is perished--even unto Dibon, and we have laid waste even unto Nophah, which reacheth unto Medeba.

The idol and idolatry of Mo'av is mentioned here ("high places of Arnon" [see Onkelos], and the idol Ke-mosh).  Perhaps, that is the שקוץ from Daniel.  And in verse 30, it mentions the word ונשים [and we have laid waste] - same root as the word שמם from Daniel.  Mo'av's idols were devoured by Sihon so that Israel can lay waste to Sihon and the idols therein.  That is the ולתת שקוץ שמם - the placing of the act of laying waste of Mo'av's idols during the destruction of Sihon.

And we are 3290 years from these events which occurred in Av and Elul, 2487.

May it be Hashem's will to let us see the Final Redemption as visioned by Daniel speedily in our days, Amen.

7 Comments:

At Mon Jul 24, 04:59:00 PM 2017, Anonymous Anonymous said...

Read "Anticipating the Redemption and Yearning for Moshiach":
www.sefaria.org/sheets/70397

 
At Tue Jul 25, 01:36:00 AM 2017, Anonymous Matan said...

A remark, now at the End of Days, there is the lack of interest among Am Yisrael concerning geulah and the coming of Mashiach. The signs are clearly observed, the nation isn't moved even by visible miracles, such as the opening of the chance for Yisrael to take over the Temple Mt. in the present days.
Recently I met a group of young Jewish males in Bucharest. Although they were friendly to see me, they rejected any discussion upon geulah, war of Gog from the land of Magog, Mashiach. The nation displays the weak last generation before the great events of olam haba. So, we know where are we now, at the threshold.

 
At Tue Jul 25, 02:12:00 AM 2017, Anonymous Matan said...

The article from sefaria,org, as stated above, is truly a guide in a nutshell of geulah and the coming of Mashiach. The essence is praying with tears. The few tsadiks alive today will generate the coming of the fulfilment of geulah, the most painful stage of redemption. Read the notes of the article.
Mashiach will fight the entire world of evil. He is doing that right now. There will be a time when only the remnant of Yisrael united is able to see the redemption. Pray with tears, that is your path to salvation!

 
At Tue Jul 25, 09:27:00 AM 2017, Anonymous Anonymous said...

Reply to Matan:
Quote: "... the nation isn't moved even by visible miracles, such as the opening of the chance for Yisrael to take over the Temple Mt. in the present days."

Around 113 years ago, Rav Yisroel Meir (HaKohein) Kagan said, “Even after the Beis HaMikdosh was destroyed; the Mount upon which the Beis HaMikdosh stood still retains its special sanctity. Therefore today, while we are still in a state of ritual defilement, it is strictly forbidden for a Jew to enter the Temple Mount” (Mishnah Berurah 561:5 - http://bit.ly/2tTNepU).

Rav Avraham Yitzhak HaKohein Kook in the 1920s banned Jews from visiting the site out of a concern that they may inadvertently step into an area which in Jewish law is forbidden to enter unless a specific ritual purification ceremony is performed (http://bit.ly/1CBNuMn). In the June 1967 Six Day War, 50 rabbonim signed a p’sak prohibiting one from visiting Har HaBayis (http://bit.ly/1DmTtDs).

If anyone can, please find me an authentic Torah scholar who permits going onto the Temple Mount.

Yet, the Zohar predicts that the “Sons of Ishmael” (Arabs) will make war against the Messiah, and will “come and bow down before G-d at the holy mountain in Jerusalem”. The Zohar specifically uses the name of the God of the Jews, and not a generic term or the expression used for non-Jewish worship (http://bit.ly/2upVDEM).

 
At Wed Jul 26, 04:37:00 AM 2017, Anonymous Matan said...

Hashem has made the Temple Mount area empty now. You get the message Yisrael? שכינה

 
At Wed Jul 26, 08:48:00 AM 2017, Anonymous Anonymous said...

Reply to Matan:

We are only allowed to go on the Temple Mount when authentic Torah scholars - such as Rav Chaim Kanievsky - give us his approval.

 
At Wed Jul 26, 01:48:00 PM 2017, Blogger Neshama said...


From Maimonides' words, we understand that Bar Cochba's attempt to restore the kingdom to Israel and return the nation to its land is clearly defined by Jewish law as a messianic manifestation. Thus a fast was decreed for all generations to mourn the failure of this process. In other words, the attempts of Bar Cochba had messianic potential.

Maimonides expresses scorn for those individuals who would nullify certain commandments of the Torah and not fulfill them, saying that they will wait for the messiah to arrive first:

"Those people who convince themselves that they will remain [in exile where they cannot perform the commandments] until the king, the messiah arrives, and then they will all go to Jerusalem... they are not only fooling themselves, but they are causing others to sin as well... because there is no fixed set time for the messiah to arrive... but the obligation of our religion and the commandments is not dependant on the arrival of the king, the messiah. Rather, it is our duty to be occupied with the Torah and commandments, doing our best to fulfill them. After we have seen to our obligations, if G-d finds us worthy... to see the messiah, then good. But if not - we have lost nothing, and we have fulfilled our obligation."
(Maimonides, Letter on Religious Persecution)

the Midrash Yalkut Shimoni (Isaiah 499) it is stated: "Our rabbis taught: when the messiah arrives, he will stand on the roof of the Holy Temple, and shout out to Israel: 'Humble ones! The time of your redemption is at hand!’"

"The Holy Temple will in the future be re-established before the establishment of the kingdom of David." (Ma'aser Sheni 29)

 

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