This week’s parasha (in the diaspora) is Nasso, the longest in the Torah. In it, we read how God commanded Moses to instruct Aaron and his priestly descendants to bless the people with the following formula:
Loosely translated: “God bless you and protect you; God shine His Face upon you, and be gracious to you; God lift His Face upon you, and place peace upon you.” (Numbers 6:25-27) This unique, enigmatic phrase carries tremendous meaning, and an interesting history, too. In fact, the oldest Hebrew inscription of a Torah verse ever found is this blessing!
In 1979, archaeologists in Ketef Hinnom near the Old City of Jerusalem discovered two small silver scrolls. After painstakingly unravelling the fragile scrolls (a feat that took three years), they discovered that they were inscribed with Birkat Kohanim, the priestly blessing, along with a few introductory lines. The scrolls have been dated back to the 7th century BCE, and are considered among the greatest finds in the history of Biblical archaeology.
What secrets are buried within the words of Birkat Kohanim?
Silver scroll with priestly blessing, discovered near Jerusalem in 1979
Restoring Divine Light
In introducing the Priestly Blessing, the Torah commands koh tevarkhu, (כֹּ֥ה תְבָרְכ֖וּ), “thus shall you bless…” The Zohar (III, 146a) reminds us that koh is an allusion to the divine light of Creation. The value of koh (כה) is 25, hinting to the 25th word of the Torah, “light”. When Adam and Eve consumed the Fruit, that original divine light of Creation was concealed. This is the secret behind God calling to Adam: ayekah (איכה), usually translated simply as “where are you?” but really meaning ayeh koh, “where is the divine light?” Indeed, the very purpose of the kohen is to help restore some of that hidden divine light. This is why he is called a kohen!
It is also why it is customary not to look directly at the kohanim when they relay the blessing. The hidden light may be far too intense, and might cause the observer’s eyes to dim (Chagigah 16a). The ancient mystical text Sefer haBahir (#124) adds that the kohanim put together their ten fingers in that unique arrangement in order to channel the energy of all Ten Sefirot. Elsewhere, we learn that the hands of the kohanim come together to roughly form an inner samekh, the only circular letter in the Hebrew alphabet, representing infinite cycles and endless blessings. Sefer haTemunah teaches that the proper shape of a samekh is a combination of a kaf and a vav. (The sum of the values of kaf and vav is 26, equal to the Tetragrammaton, God’s Ineffable Name.) Kaf literally means the “palm” of the hand, and the linear vav represents a shining ray of light. These are the hidden rays of light, the light of koh, emerging through the hands of the kohanim as they bless.
In his commentary on the Torah, the Ba’al haTurim (Rabbi Yakov ben Asher, 1270-1340) states that koh reminds us also of the Akedah, when Abraham told his attendants that he and Isaac would go ‘ad koh, “until there”. The deeper meaning is that Abraham saw the divine light emanating from the top of Mt. Moriah, the future site of the Holy of Holies. This is how he knew exactly where to bind Isaac. Previously, God had already blessed Abraham with the words כה יהיה זרעך, that his offspring would be luminous (and numerous) like the stars (Genesis 15:5). The Ba’al haTurim adds that the Shema has 25 letters for the same reasons and, amazingly, the term “blessing” is mentioned 25 times in the Torah, as is the word “peace”!
The first line of Birkat Kohanim has three words and fifteen letters, the Ba’al haTurim points out, alluding to the three Patriarchs—Abraham, Isaac, and Jacob—whose lives overlapped for 15 years. Recall that Abraham had Isaac when he was 100 years old, and Isaac had Jacob at 60 years old, ie. when Abraham was 160. Since we know Abraham passed away at the age of 175, there were 15 years when all three Avot lived together.
More specifically, the first line of the blessing is for Abraham, the second is for Isaac, and the third is for Jacob. This is why the second line speaks of illumination since, as is well-known, Isaac saw the intensely bright divine light unfiltered at the Akedah, and this is the reason he later became (physically) blind. The Sforno (Rabbi Ovadia ben Yakov Sforno, 1475-1550) adds that within the second line of the blessing is a request for God to give light to our eyes so that we could see God within all things, in all the wonders of the world, and in all the wealth (material and otherwise) that God has blessed us with.
The Ba’al haTurim continues that the third line of Birkat Kohanim is for Jacob, which is why it begins with the word yisa (יִשָּׂ֨א), reminding us of Genesis 29:1 when Jacob fled (וישא יעקב רגליו). It has seven words to indicate the subsequent births of the Twelve Tribes, who were (except for Benjamin) born to Jacob over a span of 7 years. The last line again has 25 letters to remind us of koh, and further alludes to the Sinai Revelation—another burst of divine light—when God said (Exodus 19:3) “thus [koh] you shall speak to the House of Jacob” (כה תאמר לבית יעקב). The Ba’al haTurim concludes that the final word of the blessing, shalom, has the same numerical value as Esau (376) to teach us that one should spread peace among all people, gentiles included, and even Esau!
Ibn Ezra (Rabbi Abraham ben Meir ibn Ezra, 1089-1167) says that “peace” means complete peace, with not even a little stone or a wild animal to bother a person. Meanwhile, the Ramban (Rabbi Moshe ben Nachman, 1194-1270) says that “peace” here refers to shalom malkhut beit David, peace upon the kingdom of David and his dynasty. We may infer from this that it refers as well to geopolitical peace in Israel, and a request to hasten the coming of Mashiach. This is related to the Sforno’s interpretation, as he says the verse refers specifically to the World to Come in which, as described in the Talmud (Berakhot 17a), the righteous will bask peacefully in God’s glory.
Tonight, we usher in Yom Yerushalayim, Jerusalem Day, commemorating the liberation of Jerusalem on the 28th of Iyar, 5727 (June 7, 1967) during the Six-Day War. As explored in depth before, Yom Yerushalayim happens to be on the day of Sefirat haOmer that corresponds to Chessed sh’b’Malkhut, literally “Kindness in Kingdom”. It is the first day, and first step, of the Malkhut week. In the same way, the liberation of Jerusalem on that day in 1967 was the first step towards re-establishing the ultimate Malkhut, God’s Kingdom, here on Earth, and restoring Malkhut David, the Kingdom of David in Israel. After all, it is King David who first established Jerusalem as Israel’s eternal capital. The aspect of Chessed on this day was that Yom Yerushalayim—and the entire miraculous Six-Day War in general—was a clear display of God’s Kindness. More amazing still, the Zohar seems to have exactly predicted this day many centuries earlier.
IDF Paratroopers that liberated Jerusalem, with Rabbi Shlomo Goren holding a Torah scroll, at the Western Wall on June 7, 1967.
In Zohar Chadash on parashat Balak, the Zohar comments on the End of Days prophecy of Bilaam. Recall that the gentile prophet Bilaam was hired by King Balak of Moab to curse Israel, but instead ended up blessing Israel. Within his blessing, he gave a prophecy of Acharit haYamim, the “End of Days” (Numbers 24:14, one of four places in the Torah where Acharit haYamim is mentioned). One of the things that Bilaam predicted was that in the far future (“I see it, but not now…”) the princes of Moab would be subdued. The Zohar Chadash expounds upon this verse and says:
In the End of Days, (according to the metaphorical “days”) when the sun will rise in the “Sixth Day”, when the cycle of years will work out in such a way that the Sabbatical and Jubilee will come together, which will happen 274 years [before the end] of the “Sixth Day”, a sound will go forth to arouse the great heights of the heavens…
The Zohar goes on to describe in detail the events that will happen in those final years, the “birth pangs of the Messiah”, culminating in the coming of Mashiach and his subsequent kingship. The Zohar employs the famous notion that each day of Creation corresponds to a millennium of civilization. Civilization as we know it is meant to last for 6000 years. The Messianic Age must come before the end of the sixth millennium, ie. the cosmic “Sixth Day”, to usher in the final Cosmic Shabbat millennium. The Zohar says that 274 years before the end of the Sixth Day there will be a Sabbatical Shemittah year, followed by a Jubilee (the 50th year of the Sabbatical cycle). So, if we count 274 years from the end of 6000, we get to the Jewish year 5726, or 1966. That year was indeed observed as a Sabbatical year in Israel. The following year, 5727 (corresponding to the end of 1966 and most of 1967), would have been a Jubilee. We also know that the Messianic Age is meant to begin after the conclusion of a Sabbatical year (as stated in multiple places in Midrash and Talmud, such as Sanhedrin 97a). Thus, it seems the Zohar posited long ago that the “Footsteps of the Messiah” period would begin in 1967.
This fits perfectly with what actually happened in 1967, when Israel miraculously routed all of its enemies in a mere six days (which, I think, is further symbolic of this Zohar prophecy that repeatedly speaks of the “Sixth Day” over and over again). More significantly, after two millennia, the Jewish people were once more in control of their holiest city and eternal capital, as well as the surrounding Biblical heartland of Judea and Samaria. Recall that Israel recaptured Jerusalem and the “West Bank” from the Jordanians. Jordan lies on the ancient territory of Moab, and the Zohar specifically gives this prophecy in its discourse on the verse that says the princes of Moab would be subdued!
Rabbi Shlomo Goren blows the shofar by the Western Wall during the 1967 liberation of Jerusalem.
Finally, we can deduce from the Zohar that 1967 was a Jubilee year. The Torah states that in a Jubilee year, a shofar should be blown and “freedom should be proclaimed in all the land…” (Leviticus 25:10) This makes Rabbi Shlomo Goren’s blowing of the shofar at the Western Wall during the liberation of Jerusalem even more significant. It may very well be that the recapture and reunification of Jerusalem in 1967 formally began the pre-Messianic Age, and we are undoubtedly nearing the fulfilment of the rest of the incredible prophecies, too.
Happy Jerusalem Day!
*Postscript: Since first publishing this article, there have been some requests at clarification of the Zohar chronology. The exact language of the Zohar is רע”ד מן יומא שתיתאה, meaning “274 years from the sixth day”. Some interpret it to mean 274 years into the sixth day, meaning the year 5274. However, that year was not a shemittah year, so it cannot be the meaning of the Zohar. We have to say the Zohar means 274 years from the end of the sixth day, meaning 5726, and that year was indeed a shemittah. (Besides, the passage begins by saying this will happen at the End of Days, so we would expect a year closer to the final 6000.) Some have pointed out that certain commentaries say there is an alternate version of this Zohar that says 384 years, not 274, but using 384 is even more problematic since we do not get a shemittah year either counting from the start or from the end of the sixth day! I believe the only possible accurate reading is indeed “274 years from the end of the sixth day”.
This week’s double parasha, Behar-Bechukotai, begins: “And God spoke to Moses on Mt. Sinai: Speak to the Children of Israel and say to them: When you enter the land that I give you, the land shall observe a sabbath to God…” (Leviticus 25:1-2) As is well-known, the Holy Land must be worked for six years, and then left fallow in the seventh “Sabbatical” year, the Shemittah. After seven such cycles, the fiftieth year is the great Jubilee. After explaining the basic peshat meaning of these verses in his commentary, Rabbeinu Bechaye (Rabbi Bechaye ben Asher, 1255-1340) gives an explanation al derekh Kabbalah:
“the land shall observe a sabbath to God…” refers to the [seventh] millennium of “desolation”, which is entirely a sabbath of eternal rest. This is a reference to the World to Come, following the Resurrection… “You shall sanctify the fiftieth year and you shall proclaim freedom throughout the land for all its inhabitants. It shall be a Jubilee…” refers to each of the seven “days” of 7000 years, making a total of 49,000 years, after which the cosmos will return to a state of tohu v’vohu… (Rabbeinu Bechaye on Leviticus 25:2-10)
Rabbeinu Bechaye is speaking of the ancient mystical doctrine of the Cosmic Shemittot. Just as there is a 49-year cycle in the Holy Land, the entire cosmos goes through a 49,000-year cosmic cycle. Each of the 7000-year periods correspond to one “day” of Creation. Each period consists of 6000 years of civilization, followed by a resting seventh millennium which is Olam HaBa, the World to Come, corresponding to the delightful and spiritual Shabbat, before restarting a new era of civilization. After 49,000 years, there is a cosmic Jubilee, and the cycle restarts again.
Raphael Shuchat points out that the first mention of this notion goes all the way back to the Second Temple era, to the apocryphal Second Book of Enoch. Recall that Hanokh (“Enoch”) never died, and was transformed into an angel when God “took him” (Genesis 5:23-24). The Book of Enoch is attributed to him, but was not accepted into the official Tanakh canon by our Sages. Nonetheless, the Zohar quotes from the book dozens of times. It was most likely kept outside of the Tanakh, as one of the sifrei hitzonim, because it was too mystical and esoteric.
In the Book of Enoch, we read that God showed Hanokh the entire span of 7000 years, each day corresponding to a millennium. Then “the eighth day will be the first of a [newly] created week, and it thus revolves in a cycle of seven thousand…” (II Enoch 33) The Zohar similarly says there is a civilization span of 7000 years (III, 9b). The Talmud mentions this briefly in several places, too, including Rosh Hashanah 31a and Sanhedrin 97a. In both cases, there is another opinion presented that the Sabbatical millennium is not one thousand years, but two thousand years. This is probably referring to the final Sabbatical and the Jubilee together, since the 49th millennium is a Sabbatical, and then the 50th is the Jubilee, meaning there would be two thousand years of rest at the very end of the cycle. This seems to be the position of the Ramban (Rabbi Moshe ben Nachman, “Nahmanides”, 1194-1270) who described the cycle as being a total of 50,000 years, not 49,000 years. He explained (on Leviticus 25:2) that these 50,000 years are the secret of Nun Sha’arei Binah, the “Fifty Gates of Understanding”. And, when the Sages state that God revealed to Moses all Fifty Gates except the last (Rosh Hashanah 21b), it means God showed Moses nearly the entire span—some 49,000 years of hidden history—except for the final fiftieth Jubilee millennium!
This position is also held by the ancient Sefer haTemunah, one of the oldest Kabbalistic texts. The main focus of this book is to explain the mystery of the divine Hebrew alphabet, and the secrets of the shapes of the letters. It is an important work not only for Jewish mysticism, but even halakhah, since it is used as a source for proper Torah scribing. Sefer haTemunah speaks of the cosmic cycle, too, and connects it to the Fifty Gates. Intriguingly, it posits that we are currently in the second Shemittah, meaning there was already a previous era of civilization before ours.
The Sefirot of Mochin above (in blue) and the Sefirot of the Middot below (in red) on the mystical “Tree of Life”.
Now, each of the seven cycles of seven thousand correspond to the seven lower Sefirot, the Middot or qualities. Thus, the first era of civilization was one of Chessed, “kindness” and positivity, while the second era, the one in which we are currently, is Gevurah, “severity” and judgement. This explains why the world we know is so difficult and full of evil and suffering. Similarly, the Kabbalists explain that the Torah manifests itself differently in each Shemittah. Since we are in the Shemittah of Gevurah and Din, the Torah in this iteration manifests itself as being full of laws, restrictions, punishments, and the like. In our reality, halakhah takes primacy. It seems that in the previous era, of Chessed, it was the aggadah that was primary, and not the halakhah, and the Torah was expressed in a much softer manner. According to some later sources, in each Shemittah it is the same Torah with the exact same set of letters, but they are rearranged!
A different opinion is that we are currently not in the second Shemittah, but in the fourth. This is discussed by Tiferet Yisrael (Rabbi Yisrael Lifschitz, 1782-1860) in his Derush Or HaChaim, at the end of his Mishnah commentary on Nezikin. He uses the doctrine of Cosmic Shemittot to explain why scientists find ancient fossils and archaeological remains, reasoning that these must be the remnants of past Shemittah civilizations! He interprets the earlier sources a little differently, and says this is the second Shemittah that has human life, but the fourth Shemittah altogether. He says that this is secretly encoded in the first letter of the Torah: the beit of Beresheet is written large to indicate that we are in the second Shemittah that has human life, and the beit is written with four tagin, “crowns”, to secretly encode that we are in the fourth Shemittah overall. Tiferet Yisrael adds that this is the secret of our Sages’ statement that there were 974 generations before Adam (Chagigah 13b-14a, Shabbat 88b). These are the generations of past Shemittot.
Yet another opinion is that we are already in the seventh Shemittah. This was the preferred choice of Rabbi Aryeh Kaplan, who went into the subject in depth in Immortality, Resurrection, and the Age of the Universe. Rabbi Kaplan favoured this one because it allowed for a calculation that fit most closely with scientific estimates of the age of the universe. He cited sources that say there were already 42,000 years before Adam was created, putting us in the seventh era of Malkhut. This also makes sense because Malkhut is typically described as being “empty” and “lowly”, with no light of its own, which might reflect the reality in which we exist.
Whatever the case, we have an abundance of Torah evidence going all the way back to the Second Temple era that the notion of Cosmic Shemittot is not only legitimate, but accepted by major authorities. However, the Arizal (Rabbi Itzchak Luria, 1534-1572) seemed to be opposed to this notion, and held that the earlier generations simply misunderstood the spiritual dimensions. There are some today who still cite the Arizal in opposing the notion of Cosmic Shemittot. But, if we are going to be honest and rational, can we really say that all of the greats of the past were wrong? The Ibn Ezra, the Ramban, and Rabbeinu Bechaye could not understand spiritual realities? That Sefer Hanokh (cited countless times in the Zohar) and Sefer HaTemunah (which is also an halakhic text) were mistaken? That even the Sages of the Talmud, and the references in the Midrash (such as Kohelet Rabbah 3:11) and Zohar (including III, 61a-b which explicitly states that the souls of this world existed in previous worlds) can’t be taken at face value? In the big picture of Kabbalah, it’s the Arizal (and the Ramak) against everyone else, including major Rishonim and fundamental ancient texts. Rabbi Kaplan writes:
Since this is not a matter of law, there is no binding opinion. Although the Ari may have been the greatest of Kabbalists, his opinion on this matter is by no means absolutely binding. Since there were many important Kabbalists who upheld the concept of Sabbatical cycles, it is a valid, acceptable opinion. (pg. 6-7)
And the reality is, recent scientific and archaeological findings strongly support the notion of Cosmic Shemittot, too.
The Physical Evidence
Archaeologists have found many structures around the world that date far older than previously thought. The most famous example might be the Great Pyramids of Giza and the nearby Sphinx. Though typically dated to about 4000 years old, evidence suggests that they are much older. The Sphinx, in particular, has many layers of water erosion at its base, suggesting that it has lived through years of rainy weather. In recent millennia, Egypt does not have rain, of course. However, meteorological analysis and satellite scans suggest that Egypt was once part of a massive rainforest that spanned what is now the Sahara Desert. Based on new data, some have suggested the Sphinx is something like 12,000 years old, having been built at a time when Egypt’s weather was rainy and wet. Another well-known example is that of Göbekli Tepe, an ancient city unearthed in Turkey that has been dated back some 11,500 years, and sports the world’s oldest known temple. Similarly, the Tel es-Sultan site in Israel, near today’s Jericho, has been dated back to around the same time. And there are many others.
Tel es-Sultan near Jericho, Israel
The town of Göbekli Tepe in modern-day Turkey dates back some 11,500 years.
Because of these reasons, some have proposed that we should change our year-counting system to start from the earliest signs of complex civilization, and instead of saying we are in 2023 CE, simply add ten thousand on top and say we are in 12023 HE (Human Era or Holocene Era). This happens to fit quite perfectly with Cosmic Shemittot. If we go with the earliest and most authoritative text—Sefer haTemunah—and say we are in the second Shemittah, then we need to add 7000 to our current Jewish year of 5783, making it the cosmic year 12,783 of the cycle! The archaeological evidence strongly supports Sefer haTemunah, as does the general idea that our civilization is full of war, misery, and suffering corresponding to the second middah of Gevurah, and the notion that the current Torah reality is one of strict halakhah and din.
All of this fits well with the increasingly popular “Younger Dryas” hypothesis positing that great civilizations first emerged at the end of the last ice age, about 12,000 years ago, when we suddenly see rising temperatures and rising sea levels all around the planet. There is even a far-out hypothesis arguing that the moon only entered Earth’s orbit about 12,000 years ago (!) and this may be what caused the drastic changes of the Younger Dryas in the first place.
Truly, there is no reason to stop at 12,000, since we can say that the current 50,000 year cycle is not the first, and there were previous Jubilees as well. (In fact, one might argue that we are in the second Shemittah of the second Jubilee, making our reality a Gevurah sh’b’Gevurah era.) This might explain even older pieces of archaeological and scientific evidence. It is worth mentioning that Earth’s rotation and tilt has its own cycle of about 41,000 years, with a wobble that makes the tilt shift between maximums of 22.1 and a 24.5-degree tilts, with massive repercussions for weather and climate. (Recall that it is Earth’s tilt that gives rise to the seasons.) According to scientists, the last maximum tilt position is estimated to have occurred about 10,700 years ago.
To conclude, the mystical notion of Cosmic Shemittot is not only valid and kosher, but attested to by a large number of ancient sources, including the Talmud and Zohar, and many great Kabbalists and Rishonim. It is absolutely fundamental for making sense of Creation and cosmogony, along with a plethora of scientific, archaeological, and historical findings. While it remains to be seen exactly which Shemittah we are currently in, much evidence supports the earliest position that we are in the second, though it may very well be that this is not the first cycle altogether. Either way, as we approach the end of our sixth millennium, we get closer and closer each day to the seventh Sabbatical millennium of universal rest, holiness, and elevation.