Now, Israel, what does G-d your G-d ask of you? Only to fear G-d, your
G-d, to go in all His ways and to love Him, and to serve G-d, your G-d,
with all your heart and with all your soul . . . (Devarim 10:12)
I have something to reveal. You know how you always thought that three
plus two equals five? I have bad news for you: it is not true. You
probably think that I am just pulling your leg to make a point, but I just
want to tell you that I was told that three plus two actually equals six,
and that for over five thousand years we have been lied to, being told
that it actually equals five.
I know: it is hard to believe. I too was convinced for the longest time
that three plus two equals five and never questioned what seemed to be an
immutable fact. However, it was explained to me, thousands of years ago it
seems that someone made an honest mistake, mis-taught this simple
calculation, and the rest is history, or conspiracy, which ever one you
think best explains one of the best kept secrets of all time.
Still not convinced? Why not?
I'll tell you why not. For the simple reason that three plus two is not an
independent reality, but an inter-dependent reality. If three plus two
actually equaled six, and mankind took it to equal five, do you know how
many things would go wrong in life, in the entire world? Even the building
you are sitting in wouldn't be able to stand, and the computer that
printed out this parshah sheet would be able to exist, let alone work. It
would be like turning on the light without the wires being attached, or
switching on a flashlight that doesn't have a light bulb.
It is the inter-connectivity of things in Creation that demands precision.
For example, if I need to be at work by 9:00 in the morning and I take a
lift with my neighbor to get there each day on time, and work is thirty
minutes away by car, my neighbor can't come by to pick me up at 8:45 am.
My employer's dependence upon me for my work, and my dependence on my
neighbor to get there on time means my neighbor also has to watch the
clock in the morning and leave for work on time.
Likewise, things such as buildings are dependent upon built-in laws within
Creation to be able to stand, and safely. Before the contractor puts
shovel to dirt the structural engineer has already worked out the building
details of the planned construction, taking into account the effect of the
laws of Nature on the building and its components. To do this, he has used
mathematical equations that demand to know if three plus two equals five
or six, for a mistake results in faulty construction and has, in the past,
led to tragic deaths.
However, humans are not perfect. As the expression goes, "To err is human,
to forgive is Divine." Nevertheless, not all errors can be rectified
through forgiveness. The parents of a child that was killed by a drunk
driver, G-d forbid, can choose to forgive the negligent driver but it
won't bring their child back or mitigate the fact that the driver is
guilty of manslaughter. But, a driver who kills or injures someone through
no negligence of his own, though he did make a mistake, can be forgiven
because there was nothing more he could have done to avoid the tragedy.
Thus, human beings are stuck between what we might call forgivable error
and non-forgivable error, the former being of the nature of that which a
human being cannot be assumed to have worked out in advance, and the
latter being a function of human negligence. And, of course, there are
umpteen degrees in-between these two points, and depending upon how close
one's mistake is to one extreme or the other, that is the extent to which
we can hope to be forgiven for the miscalculations for which we have
Hence, the Torah classifies sin in two ways: accidental and pre-
meditative, what we often call innocent mistakes and intended errors,
shogeg and meizid in Hebrew. However, there is a third category that is
called shogeg karov l'meizid - accidental that is like pre-meditative -
which means, as the name sounds, an accidental sin due to negligence. We
should have known better, and could have known better had we simply been a
little more caring, a little more respectful of life and others around us.
A person who errs is this way may not be called one who rebels against G-
d, but he can still find himself obligated to pay the damages that his
mistake caused. Ignorance is only an excuse when it is imposed upon us by
circumstances we cannot control. And this is why Moshe Rabbeinu implores
people with the words:
Now, Israel, what does G-d your G-d ask of you? Only to fear G-d, your G-
d, to go in all His ways and to love Him, and to serve G-d, your G-d, with
all your heart and with all your soul, to observe the commandments of G-d
and His decrees, which I command you today for your benefit. (Devarim
He might as well have said: to be precise in your service of G-d, and if
Torah has come to teach us anything, it is this. For, as one moves from
the realm of Pshat to that of Remez, and from Remez to Drush, and then
ultimately to Sod, his appreciation of the interdependency of the
components of Creation becomes greatly enhanced, especially when he sees
and understands how they are ALL dependent upon him. He or she cannot,
anymore, afford to be sloppy in the way he or she lives his or her life.
Moshe told [Pharaoh], "G-d said, 'About midnight I will go out into the
midst of Egypt, and all the first-born in Egypt will die, from the first-
born of Pharaoh that sits upon his throne, to the first-born of the
handmaid behind the millstones, and all the first-born animals.' " (Shemos
Thus, to err is human, but to be precise is G-dly. Creation is precise.
History is precise. You know what it takes to make good things happen, how
complicated things can get. But, did you know who difficult it is to make
things go wrong, just enough to have the desired effect without letting
mankind destroy Creation completely, or to allow Creation to destroy
No, G-d is perfect and He is precise; He is perfectly precise, as the
following discussion in the Talmud makes clear:
Rebi Zera said: Moshe for sure knew [when midnight was exactly] and Dovid
knew as well. If Dovid knew, then why did he use his harp [that
miraculously played precisely at midnight each night]? To awake him from
sleep. If Moshe knew, why did he saw "around midnight"? Because he thought
that maybe Pharaoh's astrologers would err and say that Moshe was liar.
And, if Moshe and Dovid HaMelech knew how calculate midnight precisely,
then certainly G-d Himself could.
This is why, the commentators explain, G-d could still create things Erev
Shabbos at twilight. As human beings, it is easy to miscalculate the time
and wind up breaking Shabbos by mistake. Thus, we have to allow ourselves
time to transition from Day Six to Shabbos, from weekday to holiness and
therefore abstain from forbidden creative activities early than the
precise moment, or fraction of a moment, or fraction of a fraction of a
moment, etc., when Day Six ends and Day Seven begins.
We, of course, must try and be as precise about halachah as we can be,
while at the same time building fences to protect us from our limitations
in precision. Being infinite, He is infinitely precise. Thus, not only can
He cause Day Six to become Day Seven, but He can be precisely aware of
when that moment of transition occurs. And His infinite precision was
built into the Sefiros as well.
What is sefirah? There are many ways to describe the reality of sefirah.
To begin with they are spherical (and hence the Hebrew origin of the
English word sphere), and completely spiritual. There is nothing really
physical about them, in spite of all the physical terminology used to
describe them. From that point onward, the definition becomes more
pristine and the terms found in our Kabbalah are increasingly ephemeral.
In short, the Sefiros are the various areas of information that convey the
express Will of G-d. The same way that everything on your computer screen
is just a visual representation of information written in the program for
the computer, even the things that appear 3-dimensional, everything in
Creation is also just a physical/tangible representation of the
information of a particular sefirah that governs everything that exists
all along the time/space continuum.
Importantly, in our modern post-quantum physics era, the most important
theory regarding the nature of our 3-dimensional reality is called Super-
String Theory. This theory essentially advances the concept that all of
space and time derive from infinitesimally small units of information that
then translate to our physical realm. This is very exciting, because our
knowledge is beginning to catch up with what Kabbalah has described is the
true reality behind both the spiritual and physical realms
And, the information is precise. If some of the information is lacking
from the computer program, it cannot appear on the screen. Likewise, if
something appears on the screen, it is the product of a potential that was
written into the computer program by the programmer, in order to create a
desired and anticipated result.
Thus it is with Creation. When G-d willed that the sefirah of Chesed
should come into existence, it did so with a specific set of Divine
instructions that would produce all that existed and occurred during the
first millennium of history. Gevurah, which followed Chesed into
existence, came into existence with all of the potential necessary to
allow whatever came into being, or whatever continued being from the first
millennium, during the second millennium of history. And so on and so
forth for each subsequent sefirah and its corresponding millennium.
This is what the following means:
The six sefiros of Chesed through Yesod are the roots of all that will
happen from the six days of Creation until the Final Rectification.
(Drushei Olam HaTohu 2:151b)
Each day of Creation alludes to a thousand years of our existence, and
every little detail that occurred on these days will have its
corresponding event happen at the proportionate time during its
millennium. (Safra D'Tzniusa, Chapter Five)
It's all very mathematical; it's all very precise, as in Divine precision.
And more importantly and paradoxically, it all has already happened, in
terms of the potential that is to be found in the information of each of
G-d said to me, saying, "I have seen this people, and behold, it is a
stiff-necked people." (Devarim 9:13)
Stiff-necked, as in stubborn. But what are we being stubborn about? What
are we resisting against Divine logic? This:
And if after these [negative occurrences] you will not be chastised toward
Me, and you behave casually (kerry) with Me, then I too will behave toward
you with casualness (b'kerry); and I will strike you, even I, seven ways
for your sins. (Vayikra 26:23-24)
We like to live our lives as if they are randomly unfolding on a momentary
basis, as if history has little rhyme or reason to it, so that we can
ignore it and not take the criticism it offers us. We tend to look at
history as an as-of-yet-to-be-written-script, one that we write as we want
when we want to, and ignore the consequences of this gravely mistaken
attitude. We just don't want to get with the program.
When we watch a play for the first time, one whose script we have not
previously read, we are under the impression that, like life itself, the
plot is being made as it goes on. Even the actors who are already well
aware of where the play is heading perform as if they too have yet to read
the end of the script and are merely victims of randomly unfolding events.
We willingly suspend our true understanding that the plot has already been
written from the beginning until the end, in order to be entertained.
However, if we chose to, we could read the script and find out in advance
what is going to happen next, because it already has happened, at least in
script form. And, assuming that the actors are loyal to the script, we can
anticipate precisely what they are going to do next, because they HAVE to
do it, and anything else that has not been scripted is beyond the
potential of the actors.
In our play that we call life, we are both the audience and the actors
and, for the most part, do not know the entire script. I say for the most
part, because there are Kabbalists who do and can find out this
information by reading the Sefiros, so-to-speak, something that is part of
the Kabbalistic tradition. For, even though we may only be in the year
5764 from Creation, and that 236 years of unacted history still remains
only as potential, it has already been written into the sefirah of Yesod -
which was programmed by the greatest programmer of all time, G-d Himself,
back at the first moment of Creation - to govern this sixth and last
millennium of history as we know it.
Thus, even though we are told that we must believe Moshiach can come any
day, when he finally does comes, may it been in our time (which would make
him, perhaps, some elderly Torah scholar sitting in some Bais Midrash
today), it will become clear why it was at THAT moment, and at no other.
For, certain potentials can exist in every millennium, scripted into each
of the six sefiros, but in the end, each potential reality is probably
more closely related to one sefirah over another, and to one portion of
that sefirah as opposed to other portions of it. This would explain how
great rabbis made calculations for the arrival of Moshiach, and yet he did
not come in the end at that time.
An analogy might be that of a student who takes an exam. He has the
potential to pass the exam on any day of the week, but he finds that his
concentration level is better at the start of a week than at the end of a
week. If he writes the exam at the beginning of the week, it takes less
effort for him to concentrate and therefore his chances of success are
better than if he writes the exam at the end of the week, which requires a
much greater effort on his part to concentrate on what he is answering,
increasing his chances of failure.
Thus, Moshiach could have come many times already throughout history, if
not any time during the last 5,764 years. However, since his arrival, as
we shall soon seen, is more closely related to the sefirah of Yesod, it
would have meant that other conditions would have had to be fulfilled to
support his coming "early," to make up for what as lacking from the
potential of the moment itself. The calculation of the potential early
moment for Moshiach to arrive may have been correct, but the conditions to
support such an early arrival more than likely were not met, and thus the
moment, like so many others beforeit and after it, came and went leaving
the Jewish people still in exile.
Tzaddik Yesod olam - the righteous person is the foundation of the
world. (Mishlei 10:25)
The word yesod, as we see in the posuk just mentioned, means "foundation."
It is also the sefirah associated with Yosef, whose appellation was
Tzaddik, for having resisted the advances of his master's wife, Potiphar.
The Midrash elaborates and says:
This is the foundation upon which The Holy One, Blessed is He, created His
world and it is called "Light." (Zohar Chadash, Bereishis 11b)
The Talmud adds to this explanation by teaching:
The light which The Holy One, Blessed is He, created on the first day
allowed Adam to see from one end of the world to the other end. (Chagigah
However, explains the Talmud, when G-d saw into the future that evil
people would exist and abuse this holy light, He hid it for the righteous
people, as it says,
"And G-d saw that the light was good" (Bereishis 1:4), and there is no
good but the tzaddik, as it says, "Say of the tzaddik: 'Good!' "
(Yeshayahu 3:10). (Chagigah 12a)
However, yesod is spelled: Yud-Samech-Vav-Dalet, and can be divided into
two parts: Yud and Sod (Sefer Atzilus), whereas the Yud always alludes to
the sefirah of Chochmah - Wisdom - and sod is the resulting esoteric
meaning that emerges from it. Thus, explains the Vilna Gaon, one of the
prime purposes of Moshiach Ben Yosef is to reveal Sod to the world, just
as his original ancestor did in his time:
Pharaoh said to Yosef, "I am Pharaoh, and without your consent no man may
lift his hand or his foot in all the land of Egypt." Pharaoh called
Yosef "Tzafnas Pa'nayach . . ." (Bereishis 41:44-45)
TZAFNAS PA'NAYACH: He explains the hidden . . . (Rashi)
A man through him the hidden is revealed. (Onkeles)
That is, a man through whom the script of history can be learned, a
righteous person who is privy to that which has been written but which has
yet to unfold. In man in tune with the Sefiros, and therefore someone who
is capable of being a partner with G-d in bringing about their
actualization. That is the pure definition of a tzaddik, which is why he
is called the foundation of the world.
Thus, it was Yosef HaTzaddik who in his position as Viceroy of Egypt had
all the Egyptians perform Bris Milah - circumcision - which is none other
than the revelation of that which was previously hidden. Therefore, an
integral part of the concept behind Bris Milah is the commitment of the
Jew to reveal hidden holiness into the world, and particularly just in
advance of the end of history, at the End-of-Days.
Indeed, the period of time referred to as Yemos HaMoshiach, which
incorporates the moment of time that Moshiach finally arrives until the
year 6000 (thereby also including Techiyas HaMeisim - Resurrection of the
Dead) is referred to in Kabbalah by the very same name to where Bris Milah
occurs: Atarah HaYesod - Crown of Yesod:
The [ninth sefirah, when we also include Keser, Chochmah and Binah,
called] Yesod divided into two "kings" (i.e., into two independent sefiros
called) "Yesod" and "Atarah" (crown). The Atarah is relevant to Malchus
(the tenth and final sefirah), since it is her crown, which is why it is
called Atarah. Therefore, the Yesod and the Atarah became two [independent
sections of the overall sefirah referred to as Yesod]; however, after the
tikun (i.e., Creation itself), the Yesod and the Atarah became one [once
again] in order to join together Zehr Anpin (i.e., Chesed, Gevurah,
Tifferes, Netzach, Hod, and Yesod) and the Nukveh (i.e., Malchus) forever.
This is the reason why Yemos HaMoshiach - Period of Moshiach - is at the
end of the sixth millennium, when the Atarah governs and gives off light
for Yemos HaMoshiach, whereas Yesod itself governs the time of exile until
Yemos HaMoshiach. Since . . . the Yesod divided into two, the sixth
millennium, which corresponds to Yesod, divides into two. During the time
that corresponds to the Yesod there will still be destruction and exile.
However, the time that corresponds to the Atarah will be Yemos HaMoshiach.
(Hakdamos v'Sha'arim, p. 172)
It's a mathematical thing, like three plus two equals five and not six.
It's a foundation of Creation and why even though Moshiach could have
potentially come at any time of history until today, he has not and will
come towards the end of this millennium. It is also what the Zohar knew
(among other concepts and sphere information) that allowed it to say that
Techiyas HaMeisim begins no earlier that 5786 (22 years from now) and no
later than 5790 (twenty-six years from now), because the information for
this reality already occurred back at the beginning of time, when Yesod
was created and set in place to govern this sixth and final millennium of
I suppose you can still ask while groping in the darkness and uncertainty
of 5764, "What if it just isn't true as the Zohar says?"
However, if you do, you might as well ask what if three plus two actually
DOES equals six, and then head for cover, because the building you are
presently in is going to come down on top of you, G-d forbid, having been
build upon such an "unrighteous" FOUNDATION. It is not a prediction, but a
mathematical fact of reality, which is also why it is called the "heels of
Moshiach," because it is the foundation of what all of history, and this
parshah for that matter, ultimately, stands upon.