Behar-Bechukosai - 50,000 Years of the World

You're listening to the weekly parha podcast recorded with Hashem's never ending assistance in Ramapish Israel 5775 2015. If you live outside of Israel this week you're going to read both Bahar and Behosai and if you're in Israel so we're reading just behooi we read Bahar last week. I'd like to share with you a thought on paras Bahar a beautiful idea which is based on the Ramban and the explanation of the rabbakai as is his way. The Ramban doesn't clearly explain. He gives all kinds of hints, little nuances that if you understand, if you know concepts of Kabala, so you can figure out what he's talking about. And Bakai expands and expounds and gives you the details of what the Ramban is referring to. The very beginning of the par, the Torah tells us that there's an obligation as a concept of that this year 5775 is a year of shmita. There's an obligation to allow the land to rest. It's a year as the says here in chapter 25:2 speak to the children of Israel and tell them when you come to the land that I'm giving to you the earth is to rest a rest for God. And the Torah is going to go on to speak about the idea of Yo, the Jubilee year. We count seven cycles of seven years. we have 7 * 7 is 49 and in the 50th year we have the Yo year which is another consecutive year of Shmita but besides for the fact that the earth is to lieow one more year there's also an idea in Yov in the Jubilee year that all of the slaves go free anyone who has taken upon himself to remain a slave he goes free even if he doesn't want to he still goes out and all the land if you buy a piece of land in the land of Israel so it ultimately is only a lease because it has to go back to the original owners, the original rightful owners to whom it was given when the Jewish people came into the land of Israel with Joshua, with Yahushua. So the Jubilee year, the Yovil year is when everything returns to its original state. The slaves go free, the land returns to its original owners. Now the Ramban tells us that hidden in these verses is an incredibly deep and profound idea. And I have to say that this is something that before I read this Rambaman, I wasn't even aware of. It's not something that most people know about, but it's very important to understand it and and to really see how this applies to us. Before we get to the Ramban, I I do want to point out, of course, that the the time that we're in right now, which is Omar, which we've spoken about, the counting of the Omar, counting from Pes from Passover until to to receiving the Torah, there's just like we have this seven series, the seven cycles of seven years leading to the 50th year. So, we also have every single year we have this count from Pesw of seven weeks, which is seven times seven. And then we have the 50th day which is shv. So we want to understand how does that parallel? What is the depth of understanding what how does shvuis correspond to the concept of yo? How does the receiving of the Torah what does that have to do with the concept of the jubile year which we said everything returns to its original owners. What's the parallel there? Let's turn now to the ramban. I'd like to read it inside. The way he sets it up is very enigmatic. really begs an understanding. He says like this, the Torah says it's a shabasmita year is a year of rest for God. What does it mean? The word shabas can also by the way and it's important to remember this. The word shabas can also mean to return which is the concept of repentance is idea of returning. Shave is the root of that word and shabas the root of shabas is also returning. So we need to think about that as we read this. Now listen to what the Ramban says here. We have an awakening in this verse. There's an awakening, a hint to a very deep and powerful secret. One of the secrets of the Torah Shakos Ezra hinted to it in that which he wrote Shabase Shabos that the understanding of the reference here of Shabasem that the year of the the year where the land lies is for God is a reference to the concept of Shabas. It's just like the day of Shabas. And the secret of the days of the world is hinted to in this place. Okay. Very animeic statement that he's quoting from the the Ezra which is that the the secret of the days of the world. What is the secret of the days of the world? Lean your ear over to hear what I'm allowed to tell you. what I'm allowed to make heard to you in the language that I'm going to make heard to you and if you merit you'll be able to intuit it what I'm referring to. So the Raman uses the language here of of hearing and of intuition which is connected to the concept of bina which is the eighth aspect which is also the 50th aspect. If you've followed along in many of the uh podcasts you might know what I'm referring to but for now don't worry about it. will see soon. What this means says, I already explained, I already wrote about this in in Genesis. The six days of Genesis are the days of the earth, the days of the world, how long the world is going to last. The seventh day is a day which is a returning to God or a resting to God because on that day on the seventh day there's going to be clearly he's not referring to the the day of Shabas he's referring to something else we'll soon see. But on that day, there's going to be a shabas arresting for God's great name. As we learned, it's in it's in the chapter 7 Mishna 4. On the seventh day, what would we say? What is the of Shabas? What is the song of the day? It's a song for the day of Shabas, for the day of the Sabbath, for the future time shabas, which is all Shabas and resting forever. So the the day of Shabas, the the seventh day of the week corresponds says the Ramban to a future time to the time which is referred to as the world to come. So I need to start giving you some explanations here because it's very opaque very difficult to understand what he's referring to. But the brings that we have an idea a teaching from the and it says that that the world is to exist for 6,000 years and 1,000 years the world is going to be in a state of complete desolation. So just like you have six days of the week and the seventh day is Shabas, 7th day is a day of rest. So too there are 6,000 years and then the 7,000 from the year 6,000 to 7,000 is a time of rest, of desolation, of inactivity. So thinking about where we are, we're in the year 5775, which is 5,775 years. In exactly 225 years, we will reach the year 6,000. When we get to that point, the world as we know will cease. It will stop. There will be a shabas of a thousand years. There will be a Sabbath of a thousand years. And that's referred to as the world to come. And something which is something which can we can get a taste of what that means is the seventh day of the week. on Shabas is referred to as it's just like or it's 160th of whatever that means the world to come of that time when the world is going to be desolate the world will be out of action now I'm skipping a little bit of the Ramban the Ramban says when it comes to the Jubilee year we can see a reference to the concept of the Jubilee year of the yo year back in Genesis as well just Like we had the seventh year which corresponds to the seventh day which also corresponds to the 7th,000 years, the seventh millennium. So too we have a jubilee. The 50th year also corresponds to something back in braces. It says it's reference to when it refers to the fact that Hashem completed God completed the heavens and the earth and all of their hosts. What's this a reference to? That there's going to be a jubilee year or a jubilee millennium. As the says that all of reality, every person, every spiritual being, every physical being, everything will return. Just like in the Jubilee year, all get back. Whoever is supposed to be in that certain piece of land gets it back. All of the slaves go back to their families. They're no longer slaves. There's going to be something similar, a parallel thing that's going to occur in the 50th millennia. This is a very deep and foundational idea of all who believe and are silent. Meaning this is something that we do not understand. We know that it's true. And very interestingly in the section that I didn't read, he speaks at length about the fact that someone who doesn't keep Shmita, doesn't keep Yoil, doesn't return the slaves, doesn't allow them to leave, doesn't properly do these things, he ends up outside of Israel. He ends up in gulus. He ends up in exile. Now, we need to understand why a person needs to be thrown out of Israel. Why is the Jewish people need to leave as a result of not affirming this this concept? Perhaps we'll try to understand that soon. But before we do, what we see here is something amazing. The Rabbakai says it explicitly. And that is that classically, as I've understood it, as I've always seen, we know that there's 6,000 years, and then we have a 7,000, a seventh millennia, which is Shabas. But I didn't know until I saw this Rabino Bakai that there's not just one set of 7,000 years. There are seven sets of 7,000 years that the world is around for. And then there's a 50th millennia. When we get to that millennia, the 50th millennia, after 49,000 years of the world being in existence, everything returns to its original place. Everything returns to where it's supposed to be, to the way that it was originally created. Just like in the Yale year, all the land returns to its rightful owners. All the slaves are returned to their rightful families. So too, in the 50th millennia, all of reality returns to its rightful original space. Now, this is pretty far out. What does this have to do with me? How does this apply to me? We'll get to that soon. But before we do, I want to share with you one more thought, one more interesting idea that the rabbin says in regards to this concept that we're speaking about. And that is that when it comes to whenever it speaks about it, it refers to your field. Don't harvest your field. Don't go and harvest your vineyards. It's all about your stuff. It's still connected to you. You still feel like it's yours. When it comes to Yoil, the Jubilee year, the verse refers not to your fields, but rather to its things. Let's see. The verse says in chapter 25:1, it's a jubilee year, the 50th year, it shall be yours. Do not plant, do not harvest its crops. Do not harvest its grapes. It refers to it not as yours, but as belonging to itself, so to speak. It's not something that's even shy to it has nothing to do with you, this field, this place. So looking at this trying to understand this what is the depth of what the t is referring to here what is this concept of 7* 7 getting to 50 what is 50 what is the jubilee year why when it comes to schmita it's my field that I am not taking charge of it's my field that I'm giving away but when it comes to the jubilee year to the yal year I'm not giving anything away it's not my field it's not my seeds it's not my anything it's just belongs to what does that mean what's the depth of this and I think that what we see here is along the lines of what we've been speaking to we've been speaking about in regards to mashia bin David but there's a deeper level than both of them and that is the 50th level which most interestingly the ram brings and the bringashana that speaks about the fact that mosher raenu there are 50 levels of bina of intu intuitive understanding that come down into the Moshe was only Z. He only merited to have 49 of those levels. He did not reach the 50th level. Now what is that a reference to? So Moshe is somebody who embodied both the aspects of Mashiach and Yseph and Mashiah Ben David. Both of these concepts of the Messiah from Joseph and David. He was the G. He was the redeemer of the Jewish people. And yet he did not reach the 50th level. And if we look at all the hints, the questions are always hints. If we look at all the hints that we've had until now, Mosher Raen and Moses wasn't allowed to enter into the land of Israel. Clearly, the land of Israel is deeply connected to the 50th concept. And clearly, if the Jewish people don't keep Shmita, don't keep the Jubilee, don't keep the year, they have to go into Gul, they can't they can't be there. They're not being they're not meriting to access that 50th level, that aspect. But what is the 50th level? And it's important to note that the 50th level is referred to as beina. It's referred to as intuition. It's also the eighth aspect, right? Because we have 7 * 7 is 49, right? What's the number after those seven? 50. So what's the number after seven? 8. So 8 and 50 are corresponding aspects. You may know this, but seven is the is the concept of the seven days of the week, which is tea, which is the natural order. The eighth aspect is lamal. It's above nature. It's deeper than it's that aspect of bina of intuitive understanding. When someone uses his intuition, you're able to look to read between the lines. You may not see all the pieces in front of you, but you have an intuitive understanding. That's the eighth aspect. It's bringing all of those pieces, those seven* 7, and bringing them together and getting a 50th aspect which is higher than all of the the seven that preceded. all the 7* 7 that preceded it. But what we have here is something even deeper. David, Mashiach bin David, as we've spoken about, is somebody who comes to teach us that the the relationship that we are to have with Hashem is one of love. It's one not of action and not involvement. Yes, we do have to be involved. We do have to take action. But whereas in Mashia Yoseph when when it comes to his way of interacting with God, when it comes to his way of bringing the Jewish people back to Israel, it's all involved. It's all involving his actions and and the focus what we see is his actions. David, King David, he does actions, but the accomplishments that are brought about because of those actions are clearly not related directly to the actions. It's miraculous. It's beyond what he's done. And so it's clear that even though he's done something, God is doing it really. Now that's still the level of where it's still your field. Don't harvest is more your vineyard. Don't harvest. But it's still yours. You are still involved. When you get to Yville, when you get to the Jubilee year, when you get to the 50th year, and when you enter into the land of Israel, you hit the 50th level. And that 50th level is complete static. No movement. I am not, you don't even see me. All you see is an expression of Hashem. In the 50th millennia, we'll have gone through 7,000 years. 6,000 years and then Shambas. Another 6,000 years and then a thousand years of Shambas. Seven times we'll go through this process seven times. Seven * 7* 7. And within this process, we get to a higher and higher level of giving up ourselves. But still, we're still there. It's still our field that we're giving up to God. When we get to that 50th millennia, just like in the 50th year, in the in the Jubilee year, everything goes back to where it was. Everything goes back to its rightful owner. If I bought something from you, a piece of land, I removed it from a place where it's supposed to be, it goes back to where it's been. If I acquired a slave, and the slave decided to stay with me because I'm a good master, that slave goes back to his family. He goes back to his rightful place. In the same way, in the 50th millennia, all of reality returns to its original place where it's supposed to be. Because as we go through life and as we go through the the 49,000 years of reality, as we exist here, so we're doing our own thing. Maybe sometimes we're giving up our will and and trying to do God's will, but we're doing our own thing. You know, you look at a tree or you look at an animal in its natural state, it does what it's supposed to do. There's no fighting. There's no arguments. There's no ego. It just does what it's supposed to do. It just exists. When it's time for it to go, there's no fighting. It goes. You know, that's all of reality is within that state of the 50th aspect. But it takes the human being 49,000 years for us to get back to the state that Hashem originally created us in, which is the state of just being an expression of God, just being an expression of how Hashem wants us to be. And that is freedom. It's the Jubilee year. Everyone goes free. It's a dor. It's freedom. Is to just be who we're supposed to be. To just be a manifestation and expression of Hashem as we are supposed to be. That's the Jubilee year and that's the Jubilee millennium. When we get to that time, everything will be in its precise, specific, exact way that Hashem created it and it was meant to manifest Hashem in the world. Now, how does that apply to us? It sounds really esoteric. We're in the year 5775. I mean, the year of 50,000. We've got a ways to go until we get there, right? How does this apply to me? I'll tell you. It's not just something that happens in 50,000 years from now. It's not just something that happens every 50 years and we can't do today because we don't have enough Jews in Israel to to fulfill a yo. No, it's something that happens every year. It happens from pes to shuis. We count 49 7* 7. We go progressively through this process where we give up ourselves, but ourselves are still there. We give up ourselves. We're still there. We give up ourselves. What happens on shis is something amazing. We get the Torah. We receive the Torah. It's not called the giving of the Torah. It's called Satra. We receive the Torah. We are static. It's 7* 7. We walk into the 50th aspect every year on. And it means that in the Torah, something amazing, something that you wouldn't think of. I read this idea also freeder speaks about it in inosai. We think that our normal state of being is being involved with our egos and doing this thing and that thing and that the Torah sets us on track to to try to be better people. Says freelander that's a mistake. the Tyra, the way that the Tyra prescribes for us, the the way of being, loving your neighbor as yourself, not taking ribbus, not taking interest, all of the different things that the Torah asks us to be higher, to be greater than we naturally are. That is who we naturally are, says Frelander. The Tyra's way is who we really are. All of this ego that we find ourselves involved in, the selfishness, the fear, all of this, the the reality that we find ourselves in today is not our natural state. It's not who we really are. The Tyra tells us and when you come to Israel, you can experience it experientially. It's something that you can't get outside of Israel. You can touch it, you can taste it with the Tyra. And the places where the Tyra is kept, the places where the Tyra is taught, Abdish has a semblance of being like the land of Israel. But come to Israel, keep the Torah in Israel. And you know what happens? You become who you really are. When I receive the Torah on, I spent all night studying with my son and and we just focus completely on Tyra all night long. And we receive the Tyra. We are returning to who we really are when we keep the Tory. We are returning to who we really are. We get to taste not just not just the world to come. The days of forever, the days of the world. What does that mean? It means returning to the space to who we really are. Coming back to our land. Coming back to the land of Israel. Each person getting back his inheritance, his rightful spot. Each person returning back to his family no longer serving someone else being ready to completely serve God. I want to bless you and please bless me back should help us to be to merit to experience the yo year, the jubilee year, the jubilee millennia here now. Shis is coming up. We're going to receive the Torah should help us to be able to recognize that the Torah is who we really are. Thank you so much for listening. Have a wonderful Shabas. This podcast was made possible through the gracious donations of listeners like you. For more podcasts like this, please visit www.rigoldwag.com or search on iTunes Arig Goldwag. [Music]