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By Yosef Shidler

Israel is now faced with the challenge of defending itself in ways it has not encountered in over 50 years. The Jewish people as a whole are facing the worst massacre at a single point since the Holocaust. With the world watching, it would seem that perhaps we are at a critical stage or moment of biblical proportions.

As the world waits to see what will happen next, we would all like to know or see a sign that perhaps this is part of a bigger picture altogether. Below are some thoughts that have been compiled to provide some perspective on the current situation. W

While no one knows for sure what everything here means or not, we know we are certainly very close to the arrival of Moshiach. We know that everything we do in the positive will hasten Moshiach and bring him closer. Perhaps some of this will be inspirational to keep us motivated. Keep the mitzvahs up. We are almost home.

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The Bnei Yissaschar – The Rebbe of Dinov (1783-1841), had a grandson, Meir Spira (1846-1908), who authored a book called “אור למאיר” (“Light for Illumination”). Like his family, he was a great tzaddik (a righteous individual) with his gaze deeply fixed on the heavens. In his book on Parshas Bo, the following insight is presented. Before you read it, I want to note that “אור למאיר” delves into intricate connections between gematria, biblical verses, and Moshiach concepts. These connections may, at first glance, appear to be quite stretched, almost like an attempt to place a bullseye around an arrow that has already found its mark. Yet, beneath this intricate web of associations, there seems to be a deliberate and persistent effort by “אור למאיר” to convey a central theme. The emphasis is on an interesting number: 784. To him, this number 784 hints at something deeper, perhaps even of spiritual or prophetic significance. While no one can say for sure, this emphasis might be signaling the year 5784. Here is what he says, loosely translated:

The four exiles that the Jewish people endured are rooted in spiritual exile and redemption and parallel the Exodus from Egypt. The Midrash tells us that in the portion of Bereshis (Genesis), the Torah states: “והארץ היתה תהו ובהו וחשך על פני תהום ורוח אלהים מרחפת על פני המים” (“the earth was unformed and void, with darkness over the surface of the deep, and a wind from God sweeping over the water”). Following this verse is the statement: “ויאמר אלהים יהי אור ויהי אור” (“God said, ‘Let there be light,’ and there was light”). It is suggested that this light was concealed until the times of Moshiach because it needed to be subdued and was only accessible to great tzaddikim (righteous individuals).

In Shemos 10:23, it is mentioned that “ולכל בני ישראל היה אור במושבתם” (“but all the Israelites enjoyed light in their dwellings”). “אור למאיר” suggests that this refers to the light of Moshiach, which was revealed in the homes of the Israelites at that time.

“במושבתם” (in their dwellings) is then modified by “אור למאיר,” with the deliberate omission of the Hebrew letter “vav” (ו). The reason for this omission is not given. The gematria (numerical value) of this word, with the “vav” omitted, equals 784.

The commentary proceeds to explore the gematria of the words “דוד” (Dovid, meaning King David) and references to “משיח בן דוד” (Moshiach ben Dovid, the Messiah from the lineage of David). “דוד” has a gematria of 14, and “משיח בן דוד” is considered to possess the “Power of Dovid,” resulting in a combined gematria of 28 (14 + 14). The square of 28, potentially symbolizing Moshiach at the height of his power, equals 784.

Furthermore, the phrase “מלך ישראל קים” (King of Israel endures) has a gematria of 781. When combined with the words themselves, it totals 784 (781 + the 3 words = 784).

“אור למאיר” then quotes the Arizal (Rabbi Isaac Luria) and suggests that when Moshiach arrives, the light of the Moon and the Sun will be the same. This symbolizes a time when the primordial light created in the beginning will be fully revealed to humanity.

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The Levush brings down from Rav Hai Gaon that Techiyat Hameitim (the revival of the dead) will occur in the month of Nissan, and the war of Gog U’Magog will take place in the month of Tishrei. That’s why on Pesach we read the Haftorah from the Book of Yechezkel about Techiyat Hameitim, and on Shabbat Chol Hamoed Succot, we read the Haftorah about Gog U’Magog.

The Chatam Sofer says that it doesn’t mean Milchemet Gog U’Magog (the war of Gog U’Magog) will happen during Succot because that’s a time of our rejoicing. Instead, it means it will occur in the days following Succot, at the end of Tishrei.

To wrap things up neatly, the yahrzeit of the Chatam Sofer falls on the 25th of Tishrei, which was a Tuesday.

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Pirkei deRibbi Eliezer says that the final exile before Mashiah is that of Yishmael:

In Sanhedrin 97b of the Gemara, there’s a discussion that references a Beraita quoting Ribbi Natan, who discusses the view of “Rabboteinu” (our rabbis). According to “Rabboteinu,” they believed that the period until the arrival of the Messiah would be 1400 years. Ribbi Natan rejected this view, but it appears that his rejection was not due to the calculation being incorrect. Rather, he didn’t believe in making such calculations for various reasons.

The calculation of 1400 years is based on considering 400 years as a “period.” This idea is drawn from a verse that mentions the final exile lasting “until a time and times and half a time,” which implies multiplying 400 by 3.5, as explained by Rashi in the Gemara. If we take the starting point as the “Islamization of Jerusalem,” which began in the first year A.H. (623 CE), when Muslims were instructed to face the city in their prayers, this event also relates to Muhammad’s night journey and ascension to heaven. After 13 years, the direction of prayer changed to Mecca.

Using this calculation:

623 (starting year) + 1400 = 2023

It suggests that the 1400-year period would end in the year 2023.

Now, it seems there is a conflict or war taking place that aims to wipe out Terrorism influence over the region. Which really means Israel stands in no fear of anyone in Israel. This has never happened since the 76 years of Israel history. The promise, should it come true, would be the first time in 1400 the land did not have Yishmael in control.

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Some might look at a part of Tanach that addresses the end of wars before the coming of Moshiach:

Is this a Messianic War truly described by the Prophet Yeshayahu? In a section of his prophecy, it begins in chapter 11 and identifies the time period as when ‘He will gather in the dispersed ones of Judah from the four corners of the earth.’ Unlike Yeshayahu’s own time when we were divided into two kingdoms – Israel and Judah – we will be united as one people upon the land, and then…

They will act in unison against the Philistines (Palestinians) to the West (Gaza), and together they will subdue the people of the East (‘Palestinian Territories’); their influence will extend over Edom and Moab, and their authority over the Children of Ammon (Jordan). (Yeshayahu 11:14)

It’s possible that the final Messianic War will commence with the reconquest of Gaza and ultimately result in our occupation of Jordan.

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On the night of Hoshana Raba, the Belzer Rebbe delivered a rare Dvar Torah, focusing on a particular Mizmor from Tehillim that discusses war, a departure from his usual tradition of discussing a different Mizmor each year. During this address, he fervently prayed for global peace and the prevention of harm from the Arab population.

The specific Mizmor, “Blessed is God, who teaches my hand to bring my fingers to war (Tehillim:144),” held a profound significance for the Rebbe. He interpreted it as King David’s plea for victory in war, even for those among the Jewish people who were less spiritually inclined, symbolised by “the fingers to war.”

Continuing in the same Mizmor, King David’s words suggested a hope that God would subdue the enemies of the Jewish people, sparing them from conflicts and ensuring their triumph.

On Simchat Torah, reports began to arrive regarding the situation in the south, and the Chassidim realised the extraordinary nature of the Rebbe’s message. 

On the evening before Simchat Torah, the Rebbe broke with tradition and did not deliver his customary Shtiedige Torah. 

At Havdallah, he expressed brief but heartfelt wishes for a good week and the well-being of all, imploring God for global peace and the safeguarding of Jews against harm.

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This weekend, Shabbos Berishis coincides with a solar eclipse, the only one in 2023. While as Jews, we don’t predict events in this manner, the Gemara in Sukkah 29a makes an interesting observation: A solar eclipse is considered a bad omen for the non-Jewish nations of the world who follow the solar calendar, while a lunar eclipse is viewed as a negative sign for the Jewish nation, who determine their months based on the cycles of the moon.

However, it’s worth noting that we’re also expecting a lunar eclipse on the 28th of October, the second one of 2023. It’s not a full lunar eclipse; it’s only partial, with the moon not fully covered. The Lubavitcher Rebbe, emphasized that eclipses should be viewed as opportunities for increased prayer and introspection rather than as prompts for joyous blessings. In fact, some even have the custom of fasting after witnessing a lunar eclipse because it signifies that we could and should strive to do better.

It’s essential to understand that eclipses are natural events that can be predicted thousands of years in advance. Consequently, their occurrence doesn’t imply a direct result of ill behavior. Instead, these celestial events may coincide with periods when certain individuals are more prone to sin and its consequences. This concept is somewhat akin to the Talmudic teaching that suggests people born under specific Zodiac signs may tend to follow particular life paths.  

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Erev Shabbas is Friday the 13th. 

The fear of Friday the 13th, also known as paraskevidekatriaphobia, is a superstition held by many non-Jews. It is considered an exceptionally unlucky day. This superstition has various possible origins, often rooted in historical or religious associations, and it has led to widespread unease surrounding the date.

Interestingly, in Jewish tradition, the number 13 is viewed quite differently. Jews have a positive regard for the number 13, considering it a strong and significant number in their culture. While its significance may not have a specific meaning, it is embraced as a symbol of good fortune or strength.

This contrast between the superstition around Friday the 13th and the positive perception of the number 13 in Jewish culture highlights the diversity of beliefs and their cultural contexts, making it a fascinating subject of cultural and historical study.

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In a fascinating video an idea compiled by Rabbi Ari Goldwag suggests in connection to a Mahrsha that a 19 year cycle exists of eventful impactful happenings in Israel. He suggest the 19 year cycle is up in 2024, the last one being in 2005 which was the year of Gush Katif. Notable years within the 19-year cycle include 1967 and 1948.

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