Dark Matter Explained

Actually, dark energy is explained; dark matter is explained away, in Emergent Gravity and the Dark Universe, by Erik Verlinde.

Midah k'Neged Midah

Now we can understand the late date at which the word "Mitzvot" was inserted in the Torah. It was added, as Klal Yisrael lacked the capability of seeing Hashem in themselves, like the self-image of the prophets. Rather, they saw Him as outside of themselves, and so the Torah was adapted to their Madregah. The Mitzvot are thus commandments to man, from the outside. It is Midah k'Neged Midah, and that is really what it is.

At the time that Zerubavel took it upon himself, as Moshiach ben David, to become a suffering Moshiach, going down in Madregah with Am Yisrael, the nation suddenly found itself ruled by classes, by the Kohanim and by the Levi'im, through the Torah of P and of D. They were ruled by Chaverim, by Rabbanim, by Rebbes, by Generals, by kingdoms of various types and kinds, and by every type of evil, in the Galut. Why?

Klal Yisrael has descended many Madregot. Can we ever return? Will we ever have Nevuah, prophecy, again? Yes. Through the Moshiach, through the Light of Haskalah, through Chochmah, through the full realization that Hashem is in us. He is us, but we are not Him. Close are the days, when the lowest of men will become the first of men, through the Light of Haskalah.

Then Klal Yisrael will come to understand history, and that includes prehistory. Then the whole world will come to understand our history, and their history, with the help of Hashem. Then, Hashem will be understood as the God of all mankind, of all time. And we will in truth represent Hashem to mankind. We will rise up, and proclaim that Hashem, our God, is bigger than we had thought.

We who have rejected Zerubavel. We who have sinned. We went to the other side, from where one sees Hashem only from afar. Thus said Ramchal (Iggeret 15): "there are many Keitzim to the Geula, as at many Madregot (we) can be redeemed." We have rejected the Geula, time and again, we spurned the Moshiach and spitted on him, and we desecrated the name of Hashem, time and again. It is Midah k'Neged Midah and that is really what it is.

מֵעֲמַל נַפְשׁוֹ, יִרְאֶה יִשְׂבָּע--בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי, לָרַבִּים; וַעֲו‍ֹנֹתָם, הוּא יִסְבֹּל

(Yeshayah 53:11)

Mashal and Nimshal

A commentary to the beginning of Ramchal:

כאשר פתוח לרוחה היה פתח ההשפעה בהיות בית המקדש קיים, כן נסתם בזמן חורבנו, ולקח הס"א כח ככח אשר לקחה על פי חטאי אבותינו אשר חטאו. ומאותה שעה – גלגולי דברים נתגלגלו למעלה, לפי מדרגות הצריכות להתקן. כל יום מאור חדש הוא, ולפי טבע המאור ההוא, ולפי הפגם הנפגם בו, ולפי התיקון הפרטי הצריך לו, כך נמשכו דברים למטה בעולם

In translation:

When the Beit Hamikdash was standing, the gate of influence was wide open, but it was closed at the time of its destruction, and the Sitra Achra took power, as much power as it took, according to the sins of our fathers, who sinned. From then on, things rolled upwards, according to the levels that need to be fixed. And every day is a new light, and according to the color of that light, according to the flaw that is in it, and according to the particular Tikkun that it needs, so rolled things downwards, to this world.

This is the Nimshal of the Mashal of Cheth HaEgel, and this is also the Nimshal of the Mashal of the sin of Adam and Chavah. The Nimshal is the creation of levels of spirituality, spiritual Madregot, by the Midah of Rachamim, in the new world of Galut. Before the time of Galut, the gate was wide open. Prophets were abundant. Instead of destruction by the Galut, by the Midah of Din, of the great majority of Klal Yisrael, the Midah of Rachamim intervened and created the Madregot. This was a great Tikkun, in the face of the sins of our fathers, who sinned. The Tikkun was achieved by Moshiach ben David, i.e. by Zerubavel. After the Tikkun, the spiritual level of the sinners is lowered, saving them from being destroyed. As a result, the nation of Israel survived, while prophecy stopped, and Moshiach ben David "disappeared."

Now, the Madregot have a lowest level, which is reached at the "end of time." This is the darkness that is coming over the world. At the lowest level, it will suddenly disappear, when the Tipah of the Yesod reaches reality. This is the Tikkun of Moshiach ben Yosef, the Moshiach of Rachamim. The Tikkun of Moshiach ben Yosef does more than repair the world, his Chochmah causes the world to be a better place than it ever was before. After the Tikkun of Moshiach ben Yosef, Moshiach ben David will reappear, and finish the Tikkun that was interrupted.

הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד

(Yeshaya 52:13)

The World Is Made Ready

What we call Galut Edom started way back, in Bayit Sheni, as an internal Galut. After the second Churban, the rabbis saw the nations they were dispersed to as the new Esav. The old Esav, Edom, had gone; they had been converted, to be Jews.

Esav/Edom is (on) the other side, and so in order to accept them, Ya'akov went to the other side too, to "Mitzrayim." The problem is that on the other side, Edom dominates Ya'akov. This is the deeper meaning of Galut Edom, on the inside of Galut Esav.

And because of this domination, the "mystics," who stayed at the side of Hashem, as it were, who did not go to the other side, became a secret group, one that is also known as the Anshei Emunah, or the Anshei Amanah, the men of Truth.

Hashem wants it darker. The darkness of the post-Christian world, the darkness of the post-Jewish (Chiloni) world, the darkness of the (Dati) Halachic world, and, more intense than the former and the latter, the utter darkness of the Islamic world, cover the world.

The world is made ready for the words of Hashem. When the world will look at the Jews, thirsting for enlightenment, and the Jews in turn will look at the Jewish "mystics," thirsting for their words, then it is time to speak.

We Kill The Flame

By Leonard Cohen, Yehi Zichro Baruch.

"You Want It Darker"

If you are the dealer, I'm out of the game
If you are the healer, it means I'm broken and lame
If thine is the glory then mine must be the shame
You want it darker
We kill the flame

Magnified, sanctified, be thy holy name
Vilified, crucified, in the human frame
A million candles burning for the help that never came
You want it darker

Hineni, hineni I'm ready, my lord

There's a lover in the story
But the story's still the same
There's a lullaby for suffering
And a paradox to blame
But it's written in the scriptures
And it's not some idle claim
You want it darker
We kill the flame

They're lining up the prisoners
And the guards are taking aim
I struggled with some demons
They were middle class and tame
I didn't know I had permission to murder and to maim
You want it darker

Hineni, hineni I'm ready, my lord

Magnified, sanctified, be thy holy name
Vilified, crucified, in the human frame
A million candles burning for the love that never came
You want it darker
We kill the flame

If you are the dealer, let me out of the game
If you are the healer, I'm broken and lame
If thine is the glory, mine must be the shame
You want it darker

Hineni, hineni
Hineni, hineni
I'm ready, my lord

Hineni
Hineni, hineni
Hineni

Build Externally, Build Internally

We can, we must, and we will build. Houses, everywhere, for all of Israel. We will build infrastructure, it will be second to none. Finally, we are free, for now. Moshiach is on his way.

But the major challenge will be to build internally, while we are building externally. Because, should we forsake this, we will be like one who finds the house he dreamed of, but does not have the key, of the house.

On The Tikkun

A part of the Ramchal's Iggeret 15:

כאשר פתוח לרוחה היה פתח ההשפעה בהיות בית המקדש קיים, כן נסתם בזמן חורבנו, ולקח הס"א כח ככח אשר לקחה על פי חטאי אבותינו אשר חטאו. ומאותה שעה – גלגולי דברים נתגלגלו למעלה, לפי מדרגות הצריכות להתקן. כל יום מאור חדש הוא, ולפי טבע המאור ההוא, ולפי הפגם הנפגם בו, ולפי התיקון הפרטי הצריך לו, כך נמשכו דברים למטה בעולם הזה

וכמה תיקונים נתקנו לישראל בזמן גלותם, הלא המה תיקון המשנה, תיקון הגמרא, תיקון המדרשים, שכולם הם תיקונים פרטים, כולם צריכים איש בזמנו דוקא, והם נעשים בזמן שבו הגיעה להאיר מדרגה אחת שבה תלוי התיקון ההוא ליתקן

אך תיקון הזוהר הוא העולה על כולם. הנה סודו הוא הפנימיות עצמו, כי כל הפשט בחיצוניות הוא, וכאשר כל ההנהגה עיקרו בפנימיות – על כן עיקר התיקונים הוא הזוהר... אך התיקון האמיתי הוא שיהיה ענין זה קיים תמיד, שלא יפסק

Translation:

When the Beit Hamikdash was standing, the gate of influence was wide open, but it was closed at the time of its destruction, and the Sitra Achra took power, as much power as it took, according to the sins of our fathers, who sinned. From then on, things rolled upwards, according to the levels that need to be fixed. And every day is a new light, and according to the color of that light, according to the flaw that is in it, and according to the particular Tikkun that it needs, so rolled things downwards, to this world.

And several Tikkunim were put in place for Israel in the time of their Exile, such as the Tikkun of the Mishna, the Tikkun of the Gemara, the Tikkun of the Midrashim, all of them are particular Tikkunim, all of them man specifically needed in its time, and they were in place when it was the turn of a level to give light, that was needed by the Tikkun to be in place.

However, the Tikkun of the Zohar defeats all. See, the secret [of the Tikkun] is the internal side itself, because all the Pshat is on the outside. While all Hanhaga is predominantly at the internal side - so the Zohar is the main Tikkun...But the real Tikkun is that the matter (of prophecy) exists always, and does not stop.

Ramchal goes on to say that the Zohar was the most important Tikkun of the past, it is not the last word, and the time has come for new Tikkunim, far greater than the Zohar. Ramchal speaks in code. The following will unlock the code, b'Ezrat Hashem.

Ramchal hints at the first Beit Hamikdash. After its destruction, the Sitra Achra took power. Prophecy was "lost," Zerubavel lost the power struggle. The Sitra Achra is in P, who took power over the Torah, and to lesser degree, also in D, i.e., Sepher Devarim. From then on, things rolled as they rolled. While the "Pshat" Rabbanim established the official Jewish society, which rules until today, a "mystics society" was established, in the tradition of the prophets of old.

Rabbi Shimon bar Yochai was a member of this society and "wrote" the Zohar, meaning that he wrote down the secret tradition in the language of mystics. It was a tradition that was quite different from the official tradition, as implied by the Mishna and the Gemara. Shimon bar Yochai attempted to reestablish prophecy, but the people were not ready for it.

Then, the influence of the "mystics" waned until Moshe de Leon, who also wrote the Zohar, based on writings that he had. He wrote it as a Midrash on the Torah, including its flaws. This is the Zohar that we have. It was clearly not the last word. The Zohar was elucidated by the Arizal, though he still worked in a semi-secret fashion, wary of the "Pshat" Rabbanim. The Zohar is superior to the Mishna, to the Gemara, to the Midrashim, because of the external roots of the latter, while the roots of the Zohar are at the internal side, that is, at the side of prophecy.

Today, in the light of the Science of Torah, it is becoming clear how P and D took the power. The Sitra Achra took power, as much power as it took, says Ramchal. He suffered a great deal at the hands of the Sitra Achra, at the hands of the "Pshat" Rabbanim of Italy. The Sitra Achra still exerts quite some power, but the time has come to accept the truth without fear. This is the Tikkun. But the real Tikkun is that the matter (of prophecy) exists always, and does not stop.

Now read Iggeret 89:

Because, this is the complete task of man, to serve in the love of the Shechina in addition to the love of HaKadosh Baruch Hu. In this matter the Arizal was teaching correctly when he said that the main occupation of man must be with the internal aspects of the Torah, because only that gives light to the Shechina, as is said in the Zohar and in the Tikkunim, that "I will look at it and remember my eternal covenant (Bereshhit 9:16)" is said only regarding the secrets of Torah. See, here are his words, which also appear in Sha'arei Zion (a Siddur), in order to be widely published:

One who has a sharp mind should study one hour, or two hours at most, in Halacha, and the rest of the day he should devote himself to the secrets of Torah. And who is not sharp all day should occupy himself only with the internal aspects of Torah, and not with the external aspects.

That is the truth without doubt, and this is desired by HaShem our G-d. Even if many of our Chachamim will not accept this, we have no alternative to the words of truth.

Therefore, I applied my heart, and in view of the ability that the living G-d granted me, to understand and become wise in the depth of the secrets of Torah, it is clear that this is my fate - it comes from HaShem, and I will not let Him go (Shir HaShirim 3:4). And I will leave the straw that suits animals - to the animals. What is fitting to man - let be for man, as Rashbi said. I serve G-d, eating from the tree of life, according to the blessing of HaShem, Who gives me a daily portion, day by day.

The Four Sons

The four sons of the Hagadah of Pesach have no name, only an epithet. Let us name them after the four sons of Noach, that he had before the Shibush of P. The Chacham is called Shem. The Rasha is called Cham. The Tam is called Yaphet, and the one who is too small to ask, is called Cana'an.

With all our might, we oppose the Shibushim of P, the ubiquitous force that changed the Torah. Crucially, we are against the mendacious and self aggrandizing agenda behind P. The adoption of the names Shem, Cham, Yaphet, Cana'an in the Hagadah of Pesach, see, it is an expression of our opposition:

כְּנֶגֶד אַרְבָּעָה בָנִים דִּבְּרָה תּוֹרָה, שֵׁם, וְחָם, וָיָפֶת, וְכְנָעַן. אֶחָד חָכָם, וְאֶחָד רָשָׁע, וְאֶחָד תָּם, וְאֶחָד שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל

שֵׁם הוּא חָכָם, מָה הוּא אוֹמֵר? מַה הָעֵדוֹת, הַחֻקִּים וְהַמִשְׁפָּטִים אֲשֶׁר צִוָּה יי אֱלוהֵינוּ אֶתְכֶם?

וְאַף אַתָּה אֱמָר לוֹ כְּהִלְכוֹת הַפֶּסַח: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.

חָם הוּא רָשָׁע, מָה הוּא אוֹמֵר? מָה הָעֲבודָה הַזאת לָכֶם? לָכֶם וְלא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה. הַקְהֵה אֶת שִנָּיו וֶאֱמֹר לוֹ. בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לִי וְלא לוֹ. אִילּוּ הָיָה שָׁם, לא הָיָה נִגְאָל.

יָפֶת הוּא תָּם, מָה הוּא אוֹמֵר? מַה זאת? וְאָמַרְתָּ אֵלָיו: בְּחוזֶק יָד הוֹצִיאָנוּ יי מִמִּצְרָיִם, מִבֵּית עֲבָדִים.

וְכְנָעַן הוּא שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, אַתְּ פְּתַח לוֹ, שֶׁנֶּאֱמַר: וְהִגַּדְתָּ לְבִנְךָ בַּיוֹם הַהוּא לֵאמור, בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם

Chavah and Adam

Chavah and Adam ate from the tree of knowledge of good and bad, in Gan Eden. Chavah found a fruit that brings understanding. Part of the fruit, from בְּרֵאשִׁית to מֵחָרָן, a total of 80 words, she gave to Adam to eat. The remainder, 400 words, she ate herself. It was good for their innards to eat from the tree of knowledge of good and bad, it was truly sweet like honey.

Then, they found themselves outside of Gan Eden, and they found it very hard to say the words that they ate in Gan Eden. Instead of the 400 words of Gan Eden, there was a different section of 400 words for Chavah to learn. Instead of the 80 words of Gan Eden, 800 words were given to Adam to learn. The section of Adam shares 100 words, from וְנָתַתִּי גִשְׁמֵיכֶם until קוֹמְמִיּוּת, with the section of Chavah. Against these 100 words, Adam had to learn 100 Sugyot, in Exile.

When Chavah and Adam teach their intuitive knowledge to each other, the knowledge from Gan Eden, it is as if both ate the whole fruit. And when they teach to each other the result of their learning outside of Gan Eden, Chavah and Adam are complete. And when they will be complete, a hundred blessings, bestowed on Israel and on mankind, will be the sign.