The Time of the Truth

What does it mean that HaShem has forgiven Anshei Knesset Hagedolah? It means that HaShem agreed to apparently withdraw from history. It also means that history follows the plan of the Torah, the five books of Moshe. HaShem as it were endorses the Torah, as far as history is concerned, from the time of Anshei Knesset Hagedolah.

This must end, however. When will it end? It will end when Yerushalayim has been rebuilt. When in Yerushalayim the house of HaShem will have been rebuilt. All this building is the task of Moshiach ben Yosef. But the operation is the task of Moshiach ben David. This must be so, as the Cohanim of Bnei Yosef are not Cohanim of HaShem.

This, then, is the secret of 410-417-420, which is from the Torah of Moshe, and the secret of 420-288-464, which is not from the Torah of Moshe. The two meet at 420, which is 5786, the time of the Truth.

Your Youth Will Return

I brought Tehilim 103:1-5, because David wrote it to "Anshei Knesset Hagedolah":

Your sins are awesome, the pit of destruction is the Din. But, Hashem forgives at the moment of Shoah. Because, I, David, forgive. As I was healed after sin, so will you. Kindness and Mercy overcome the Din. Your mouth will be sated with Chalav and Dvash. Your eyes and your ears will be renewed. Your youth will return, on the eagle’s wings.

Tehilim 103:1-5

לדוד ברכי נפשי את־יהוה וכל־קרבי את־שם קדשו
ברכי נפשי את־יהוה ואל־תשכחי כל־גמוליו
הסלח לכל־עונכי הרפא לכל־תחלאיכי
הגואל משחת חייכי המעטרכי חסד ורחמים
המשביע בטוב עדיך תתחדש כנשר נעוריכי

Of David, bless Hashem, O my soul, and all that is within me - His Holy Name.
Bless Hashem, O my soul, and forget not all his kindnesses.
Who forgives all your sins, Who heals all your diseases.
Who redeems your life from the pit, Who crowns you with kindness and mercy.
Who satisfies your mouth with goodness, so that your youth is renewed like the eagle's.

(Artscroll's translation. It is rather wanting.)

The Truth Replaced

What have they done? The Truth they replaced by majority rule. The Halacha was to be determined by the Rov, the majority. That is what the Chachamim have done, the Anshei Knesset HaGedolah. Together we will decide, they said, we, not G-d, together. About this, David HaMelech said (Tehilim 14, see also Tehilim 53):

יהוה-- משמיים, השקיף על-בני-אדם
לראות, היש משכיל-- דורש, את-אלוהים
הכול סר, יחדיו נאלחו: אין עושה-טוב--אין, גם-אחד

HaShem-- From Heaven He gazed down to man to see if there be one that reflects, one who seeks G-d. They have all gone astray, together gotten polluted, none does good, not even one.

Did they do wrong? They caused enormous pain, על ה' ועל משיחו.

Hodu

After the discussion of the end of Pesukei D'Zimra, VaYevarech David, let us look at the beginning of Pesukei D'Zimra, the Hodu prayer. It starts with a long citation of Divrei HaYamim I, 16: 8-36. This is called a psalm but it is a conglomerate of Tehilim 105, Tehilim 96, and a few others among which Tehilim 106 (41). From the latter is taken the famous "Blessed be Hashem, the G-d of Israel, from This World to the World to Come", to become Divrei HaYamim I, 16: 36.

Why is this remarkable? First of all, this verse seems to be the connection with VaYevarech David, also a citation of Divrei HaYamim, which has the verse "slightly" changed, as we saw. VaYevarech David starts, where Divrei HaYamim I, 16: 8-36 ends. Second, Divrei HaYamim claims that it is a psalm given by David to Asaf. In reality, the style is totally different (especially Tehilim 105) from David, and at most the verse from Tehilim 106 (41) is by him. It seems to be the agenda of Divrei HaYamim to connect the name of David to things he would never have said. To correct him, as it were, to make him politically correct. The truth, however, is stronger than political correctness.

Nesira

The charedim go their own way now. They are convinced that the truth is with them. Know that this is the Nesira, and the purpose is to establish the truth. It cannot be stopped. There will be darkness, so that it will be clear who has the light.

Complete Our Return

Anshei Knesset HaGedolah revolutionized Judaism, making it into a religion that could survive Galut, without the Land. At the same time, something essential was lost: Nevuah.

The massive Teshuva that will be, will be towards a Judaism that has Nevuah. Nothing less will do. It will be a Teshuvah to the time before Anshei Knesset HaGedolah. A Teshuva towards a G-d that "existed" before, in Bayit Rishon, and has been waiting ever since, for His People to return.

Now we have returned, under influence of the Bnei Yosef. It is time to complete our return and become Bnei David.

Emet Achshav

G-d versus the G-d of Abraham, Yitschak, Yaakov.

Tehilim, the first book, versus all that came after.

Moshiach ben David versus Moshiach ben Yosef.

The female force versus the male force.

The real right versus the real left.

The full truth versus a partial incomplete truth.

The truth of the Geula versus the Halacha of the Galut.

מצפה דויד

The Mitspeh is finished, painted brown. A little extension gives the neighbors access.

The G-d of Israel

In Yevarech David, we find the following blessing. David said, "Blessed are You, Hashem, the G-d of Israel our forefather from This World to the World to Come." A quote from Divrei HaYamim I, 29:10.

In Tehilim 41, almost the same blessing appears: "Blessed be Hashem, the G-d of Israel, from This World to the world to Come."

It is as if Divrei HaYamim wants to resolve an ambiguity in the version of Tehilim. What is Israel? The Nation or the forefather? It is decided that Israel is the forefather, and not the Nation.

It is a "surprising" statement of Divrei HaYamim. It makes G-d into an ancient story. As the reader will understand, the truth is different. Altogether different.

Mitspeh

My son built me a Mitspeh, behind our house.