Two Great Rabbis and the Coming of the Messiah

Joseph F. Dumond

Isa 6:9-12 And He said, Go, and tell this people, You hear indeed, but do not understand; and seeing you see, but do not know. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn back, and be healed. Then I said, Lord, how long? And He answered, Until the cities are wasted without inhabitant, and the houses without man, and the land laid waste, a desolation, and until Jehovah has moved men far away, and the desolation in the midst of the land is great.
Published: Nov 19, 2021

News Letter 5857-039
The 5th Year of the 4th Sabbatical Cycle
The 26th year of the 120th Jubilee Cycle
The 14th day of the 10th month 5857 years after the creation of Adam
The 4th Sabbatical Cycle after the 119th Jubilee Cycle
The Sabbatical Cycle of Sword, Famines, and Pestilence
1758 Days until the Two Witnesses
541 Days into the 2300 Days Started May 31st, 2020
November 20, 2021

Shabbat Shalom Royal Family of Yehovah,

Shabbat Zoom Meeting

There are many people in need of fellowship and who are sitting at home on the Sabbath with no one to talk to or debate with. I want to encourage all of you to join us on Shabbat, and to invite others to come and join us as well. If the time is not convenient then you can listen to the teaching and the midrash after on our YouTube channel.

What are we doing and why do we teach this way?

We are going to discuss both sides of an issue and then let you choose. It is the work of the Ruach (Spirit) to direct and to teach you.

The medieval commentator Rashi wrote that the Hebrew word for wrestle (avek) implies that Jacob was “tied”, for the same word is used to describe knotted fringes in a Jewish prayer shawl, the tzitzityot. Rashi says, “thus is the manner of two people who struggle to overthrow each other, that one embraces the other and knots him with his arms”.

Our intellectual wrestling has been replaced by a different kind of struggle. We are Wrestling with Yehovah as we grapple with His Word. It is an intimate act, symbolizing a relationship in which Yehovah and I and you are bound together. My wrestling is a struggle to discover what Yehovah expects of us, and we are “tied” to the One who assists us in that struggle.

Today, many say Israel means “Champion of God”, or better — the “Wrestler of God”.

Our Torah sessions each Shabbat teach you and encourage you to constantly challenge, question, argue against, as well as view alternative views and explanations of the Word. In other words, we are to “wrestle with the Word” to get to the truth. Jews worldwide believe that you need to wrestle with the Word and constantly challenge Dogma, Theology, and views or else you will never get to the Truth.

We are not like most churches where “The preacher talks and everyone listens.” We encourage everyone to participate, to question and to contribute what they know on the subject being discussed. We want you to be a champion wrestler of the Word of Yehovah. We want you to wear the title of Israel, knowing that you not only know but are capable to explain why you know the Torah to be true with logic and facts.

We have a few rules though. Let others talk and listen. There is no discussion about UFO’s Nephilim, Vaccines or conspiracy-type subjects. We have people from around the world with different world views. Not everyone cares who is the President of any particular country. Treat each other with respect as Fellow wrestlers of the word. Some of our subjects are hard to understand and require you to be mature and if you do not know, then listen to gain knowledge and understanding and hopefully wisdom. The very things you are commanded to ask Yehovah for and He gives to those who ask.

Jas 1:5  But if any of you lacks wisdom, let him ask of God, who gives to all liberally and with no reproach, and it shall be given to him.

We hope you can invite those who want to keep Torah to come and join us by hitting the link below. It is almost like a Torah teaching fellowship talk show with people from around the world taking part and sharing their insights and understandings.

We start off with some music and then some prayers and it’s as though you were sitting around the kitchen back in Newfoundland having a cup of coffee and all of us enjoying each other’s company. I hope you will grace us with your company someday.

Sabbath November 20,  2021, the room will be open at 12:30 PM Eastern with singing and prayers until about 1:15 PM. You are all welcome to join and watch. It is not recorded. We will have our afternoon service after this. You are welcome to come and join us before during and after we are off the air.

We look forward to you joining our family and getting to know us as we get to know you.

Joseph Dumond is inviting you to a scheduled Zoom meeting.

Topic: Joseph Dumond’s Personal Meeting Room

Join Zoom Meeting

Meeting ID: 350 585 5877

One tap mobile

+13017158592,,3505855877# US (Germantown)

+13126266799,,3505855877# US (Chicago)

Dial by your location

+1 301 715 8592 US (Germantown)

+1 312 626 6799 US (Chicago)

+1 346 248 7799 US (Houston)

+1 669 900 6833 US (San Jose)

+1 929 436 2866 US (New York)

+1 253 215 8782 US (Tacoma)

Meeting ID: 350 585 5877

Find your local number:

Septennial Torah Portion

If you go to Torah Portion at our archived section, you can then go to the 5th year which is the 5th year of the Sabbatical Cycle, the one we are in now, as we state at the top of every News Letter. There you can scroll down to November 20, 2021, and see that this Shabbat we could very well be midrashing about

Exodus 14

Isaiah 1-3

Ps 119:120

John 4:1-42

If you missed last week’s exciting discoveries as we studied that section you can go and watch past Shabbats on our media section.

The Mystery of the Jewish Rapture 2033

We would like to again let you know of our newest book The Mystery of the Jewish rapture 2033 is now available on Amazon and if you have a Kindle reading account it is free.

I would also like to ask those of you who have read it to leave an endorsement on each of your respective amazon accounts, whether Canadian, American, UK or Australian. You can help just by letting people know what you are learning from this book and all of our books.

You can also help by sharing it and telling others on your social media account about it. Go to the Rapture or Revelation groups and end times groups you belong to and talk to them about it. It is a small thing you can do to help us spread the message. Thank you for your help in this and in all the things each of you do to spread the message and help others come to know Yehovah.

This is our blurb about the book you can share.

Millions are anxious for the Rapture to come and whisk them away at any moment. Few if any understand that the Bible they claim to follow and obey tells them precisely when the Rapture is to take place. It has been there all along hidden in plain sight. It is the same thing for the coming of the Messiah. He tells you Himself when to look for Him.
The Mystery of the Jewish Rapture 2033 is going to show you using the Jubilee Cycles how you can not only know the year the Rapture is going to take place in but even the very day.
No Longer will you have the pain of yet another letdown from yet another theory. No longer will you be guessing exactly when the Rapture is to happen. You will know!
You will be able to prove this from your own Bible and then you will absolutely know.
With the information The Mystery of the Jewish Rapture 2033 reveals, you will know exactly what it is that the Five Wise virgins understood and why they were ready for when the Messiah does come. It is because they knew.
We want you to be ready for the Rapture. We want you to be absolutely sure of when it is to take place and why. And we want to celebrate this day with you. It is going to be one of the greatest days in the history of mankind. So great that even the Exodus will be forgotten and this day will be the day spoken of. A day that you have the opportunity to be a part of. One of the Greatest Days in the History of Mankind. We look forward to being there with you.

Canada is Shown the Power of Yehovah

In Abbotsford British Columbia it rained a month’s worth of rain in just two days. This is after the fierce wildfires this past summer burned much of the BC forests removing all the vegetation that would normally soak up and hold the rain that came down. The wildfires were also accompanied by an extreme heat dome that persisted over the west for a number of weeks this year of 2021. And on top of this, they like the rest of the world have had to deal with COVID and the lockdown.

The world will call this Climate Change or Global warming, but you and I know it is directly from the hand of Yehovah.

Every single road to Vancouver was washed out by the flooding rivers. Pictures of trains three car lengths long are seen hanging in the air where the water washed out the tracks beneath them. Houses and entire farms were washed away in a matter of minutes.

Livestock was drowned in the barns they were in.

Food supplies in the stores were cleaned out in a few days as people prepared for the shortages expected due to the roads being washed out.

You can watch the many videos about this disaster. I would also like you to watch this report and listen to the Premiere of British Columbia as he describes the major calamities his province has had to face this past year alone. It begins at 1:45 to 1:50 mark of the video. But do watch the entire report.

The thing I want to point out is that despite all of this calamity, no one is crying out to God. No one is repenting or asking God to forgive them for anything. Yet each of these disasters is directly from Yehovah Himself.

Joe 2:1  Blow a ram’s horn in Zion, and sound an alarm in My holy mountain; let all the inhabitants of the land tremble. For the day of Jehovah comes, for it is near at hand;

Joe 2:2  a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread on the mountains; a great people and a strong people; there has not been ever the like, nor shall there ever be again, even to the years of many generations.

Joe 2:3  A fire devours before them, and behind them a flame burns. The land is as the garden of Eden before them, and behind them a desolate wilderness. Yes, and nothing shall escape them.

In a number of places in the Bible, there is mention of plagues, pestilence, or pandemics killing people. We have been telling you now for 16 years about Lev. 26:25, how Yehovah says, “I will send pestilence among you.” if you do not keep the Covenant of Mount Sinai.

In II Chronicles 6:28, Solomon says if there is pestilence, famine or blight, may Yehovah hear from the temple the prayers of the people. In the next chapter, II Chron. 7:13, Yehovah says that if he sends pestilence, the people can pray and humble themselves (v. 14). Plague number four on the Egyptians is pestilence on their livestock, and as a result, they all die as mentioned in Exod. 9:3-6. In II Sam. 24:15, Yehovah sends a pestilence that kills 70,000 Israelites because of David’s ill-conceived census. Yehshua says in Luke 21:11 that there will be plagues. Both Ezekiel and Jeremiah speak of Yehovah sending plagues, for example, in Ezek. 14:21 and 33:27, and Jer. 21:6, 7 and 9. In Rev. 6:8, the “Pale Rider” kills a fourth of the earth with the sword, famine, and pestilence.

Psalm 91:5-6, a great psalm of protection, says that we will not fear the terror of the night, the arrow of the day, the pestilence that stalks in darkness, or the destruction that comes at noon.

Many of you refuse to admit that Covid-19 is really a plague sent by Yehovah.

And Yehovah also sends these flooding waters.

Isa 28:1  Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower which is on the head of the fat valleys of those who are overcome with wine!

Isa 28:2  Behold, the Lord is a mighty and strong one, like a hailstorm, a destroying storm; like a flood of mighty waters overflowing, He casts down to the earth with the hand.

Amo 8:7  Jehovah has sworn by the Glory of Jacob, Surely I will never forget any of their works.

Amo 8:8  Shall not the land tremble for this, and all who dwell in it mourn? And all of it shall rise up like the light. And it shall overflow and sink like the Nile of Egypt.

Amo 9:4  And if they go into captivity before their enemies, I will command the sword there, and it shall kill them; and I will set My eyes on them for evil, and not for good.

Amo 9:5  And the Lord Jehovah of Hosts is He who touches the land, and it shall melt, and all who dwell in it shall mourn. And all of it shall rise up like the Nile, and sink down like the Nile of Egypt.

Amo 9:6  It is He who builds His staircase in the heavens, and He has founded the heavens on the earth; He who calls for the waters of the sea, and pours them out on the face of the earth; Jehovah is His name.

Yehovah is the one who warned us in Lev 26 He was going to do these things to us if we did not obey His Covenant. We did not obey and will not obey now and these very same promises He made to us are happening and no one is watching or seeing or dares to speak the truth about why this is happening.

And yet is Revelation we are told that the people would not repent and it got much worse.

Rev 9:20  And the rest of the men who were not killed by these plagues still did not repent of the works of their hands, that they should not worship demons, and golden, and silver, and bronze, and stone, and wooden idols (which neither can see, nor hear, nor walk).

Rev 9:21  And they did not repent of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

And this last section is the one I keep repeating to you all. We need to be warning our fellow citizens. We are entering and already in the most amazing time in the history of the world. These days are going to be spoken of forever. They will be talked about instead of the Exodus of Moses.

The times we are in now and going through in the next 12 years are historic and you get to be part of it. Which part it is will be determined by your actions. Will you serve Yehovah or will go back to your idols?

Eze 20:33  As I live, says the Lord Jehovah, surely with a mighty hand, and with a stretched out arm, and with fury poured out, I will reign over you.

Eze 20:34  And I will bring you out from the people, and I will gather you out of the lands in which you are scattered among them, with a mighty hand and with a stretched out arm and with fury poured out.

Eze 20:35  And I will bring you into the wilderness of the people, and there I will enter into judgment with you face to face.

Eze 20:36  Just as I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, says the Lord Jehovah.

Eze 20:37  And I will cause you to pass under the rod, and I will bring you into the bond of the covenant.

Eze 20:38  And I will purge out from among you the rebels and those who sin against Me. I will bring them out from the land where they reside, and they shall not enter into the land of Israel. And you shall know that I am Jehovah.

It is not only Canada that is being shown the power of Yehovah. Europe is also dealing with the 4th wave of COVID as more and more cases continue to rise.

Yehovah has for the past couple of years been taking out cities with fire and floods. He has shut down the world with COVID. If we as a people and as nations do not turn back to Him now, then we can expect to see nations crippled and or destroyed by His Awesome Power.

Two of the Greatest Rabbis of this Generation

This past week I came across this article below. It was dated for November this year but was a reprint from 2016.

Nov 13, 2021

ט׳ בְּכִסְלֵו תשפ״ב


On Wednesday afternoon, two of the greatest rabbis of the generation met and discussed how very close the Messiah is, and how Christians and Muslims have an important role to play in that process.

Rabbi Moshe Sternbuch,Vice-President of the Rabbinical Court and the Head of the Edah HaChareidis in Jerusalem, paid a rare visit to Rabbi Chaim Kanievsky at his home in Bnei Barak. They are two of the most prominent Torah figures alive today. Conversations between such great men have enormous significance and the Hebrew-language website Kikar Shabbat recorded the dialogue between these two great rabbis.

After warm greetings, the rabbis began to discuss the problems facing the Jews in this generation. Rabbi Kanievsky said that troubles were to be expected. “It is the days before Messiah,” he explained.

Rabbi Sternbuch agreed. “In the End of Days, those who fear God will despair and their hands will loosen from fighting God’s war against the sinners, and there will be no one to rely upon except God,” he said, adding, “We have to bring the Messiah.”

Rabbi Kanievsky answered that the Messiah should be arriving in the very near future. He quoted the Talmud (Megillah 17b) again, saying, “In the year after shmittah the Son of David will come.”

Rabbi Kanievsky was referring to a prediction he had made earlier in the year based on the Talmud. The shmittah (sabbatical) year comes once every seven years and ended this year on the holiday of Rosh Hashanah. The year in which Rabbi Kanievsky predicted the Messiah would come, according to the Talmud, will end next Rosh Hashana, in September.

“The year after the Shemitta isn’t over,” he added.

Rabbi Sternbuch answered by quoting Jeremiah 8:2, which reads, “The harvest is past, the summer is ended, and we are not saved” – implying that according to the Talmud, the Messiah should have already arrived if it was truly coming in this year.

Rabbi Kanievsky insisted that the Messiah was indeed coming in this year. He opened the Talmud folio (Ketubot 112b) that contained the prediction and began to read out loud to Rabbi Sternbuch.

Rabbi Sternbuch considered this and responded with a different source.

“We have an ancient authenticated hand-written manuscript from the Rambam (a Spanish Torah authority from the twelfth century), in which he says that before the coming of the Messiah, the Christians and the Ishmaelites (Arabs) will come to Israel,” he pointed out.

The manuscript the rabbi referred to is a recent version of the Rambam’s Mishnah Torah, recently published with restored sections censored by medieval Christian authorities.

Rabbi Sternbuch’s interpretation of the Rambam does seem to happening today. The creation of the State of Israel was a miraculous fulfillment of God’s covenant with Abraham, restoring the land of Israel to the Jewish people, but it also benefitted Christians, establishing a bubble of religious freedom in a region of the world that does not tolerate pluralism. Almost three million Christians come to Israel every year to visit their holy sites in a way that is not permitted in regions under Muslim rule, and the Jewish state is home to a considerable Christian population as well.

Gabriel Naddaf,  an Israeli priest of the Greek Orthodox Church, said in an interview with the Algemeiner that “the Jewish state is the only country in the Middle East where Christians can practice their faith free from persecution”, noting, “The Christian community in Israel has more than quadrupled since independence in 1948, from 34,000 to 158,000 in 2012.”

Though not as positive or as beneficial as the Christian connection, the Arabs have also multiplied in the Land of Israel as the Messiah approaches. Before the British Mandate, Palestine, a neglected corner of the Ottoman Empire, had barely 700,000 people living in the country. As the Jewish population increased between World War One and World War Two, the Arab population also increased by 120 percent.

Rabbi Kanievsky continued reading in the Talmud, which described yet another aspect of the days preceding the Messiah.

“In the days to come, all the non-fruit bearing trees in israel will bear fruit.” Rabbi Kanievsky explained, “When the Messiah comes, everyone will repent, and the people that ‘didn’t bear fruit’ will bear fruit and learn Torah.”

Rabbi Kanievsky seemed to be saying that in the Messianic era, Christians and Muslims will be a source of Torah learning – and this phenomenon is appearing as well. Many movements in Christianity are beginning to seek  out their roots in Torah and Judaism. Hebrew Roots and Bnai Yosef are growing movements that advocate doing Mitzvot and Torah study.

Both Rabbi Kanievsky and Rabbi Sternbuch are brilliant Torah scholars whose decisions regarding Torah law are unquestionably authoritative. When rabbis of this stature agree that the Messiah is imminent, it is clearly a sign to sit up and take notice.

Let me share with you who these two men are.

Moshe Sternbuch (also written Moishe / Moses Shternbuch, Hebrew: משה שטרנבוך‎) is a Haredi rabbi who serves as the Vice-President of the Rabbinical Court[1] and the Ra’avad (Chief) of the Edah HaChareidis in Jerusalem. He resides in Har Nof where he is the rabbi of the local GR”A Synagogue, named after the Vilna Gaon of whom he is a direct descendant.[2]

He was born on 15 February 1928.

This makes him today, 93 years old in 2021.

Shmaryahu Yosef Chaim Kanievsky (born January 8, 1928) is an Israeli Haredi rabbi and posek.[2] He is considered a leading authority in Haredi Jewish society.[3][4][5]

Just so you know, a Posek is the following.

Posek (Hebrew: פוסק‎ [poˈsek], pl. poskim, פוסקים‎ [pos’kim]) is the term in Jewish law for a “decisor”, a legal scholar who determines the position of halakha, the Jewishreligious laws derived from the written and Oral Torah in cases of Jewish law where previous authorities are inconclusive, or in those situations where no clear halakhic precedent exists.

The decision of a posek is known as a psak din or psak halakha (“ruling of law”; pl. piskei din, piskei halakha) or simply a “psak”. In Hebrew, פסק is the root implying to “stop” or “cease”— the posek finalizes the process of legal debate. Piskei din are generally recorded in the responsa literature.

They are both about to turn 94 in 2022 and in Judaism, they are considered two of the greatest Rabbis of this generation. As Adam Eliyahu Berkowitz, author of the article wrote, when they get together and talk of the Messiah we should pay attention. They are two of the most prominent Torah figures alive today.

The article said the following which caught my attention.

Rabbi Kanievsky answered that the Messiah should be arriving in the very near future. He quoted the Talmud (Megillah 17b) again, saying, “In the year after shmittah the Son of David will come.”

Rabbi Kanievsky was referring to a prediction he had made earlier in the year based on the Talmud. The shmittah (sabbatical) year comes once every seven years and ended this year on the holiday of Rosh Hashanah. The year in which Rabbi Kanievsky predicted the Messiah would come, according to the Talmud, will end next Rosh Hashana, in September.

Rabbi Kanievsky believes the Messiah will come after a Shmita year based upon something he read in the Megillah. So right away I am going to go and look this up. Let’s look at Megillah 17b and see what it says which the Rabbi is quoting.

Megillah 17b

וְהָיוּ בַּהֲוָיָתָן יְהוּ וְרַבָּנַן מַאי טַעְמָא אָמַר קְרָא שְׁמַע בְּכׇל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ

“And these words…shall be” (Deuteronomy 6:6), teaching that these words, the words of the Shema, always “shall be” as they are, i.e., in the Hebrew language. The Gemara asks: And as for the Sages, what is the reason for their opinion? The verse states: “Hear, O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words in any language that you hear, i.e., understand.

וְרַבִּי נָמֵי הָא כְּתִיב שְׁמַע הַהוּא מִיבְּעֵי לֵיהּ הַשְׁמַע לְאָזְנֶיךָ מַה שֶּׁאַתָּה מוֹצִיא מִפִּיךָ וְרַבָּנַן סָבְרִי כְּמַאן דְּאָמַר הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאׇזְנוֹ יָצָא

The Gemara asks: And according to Rabbi Yehuda HaNasi as well, isn’t it indeed written, “hear”? What does he learn from this word, if not that the Shema may be recited in any language? The Gemara answers: This word is necessary to teach something else: Make heard to your ears what your mouth is saying, i.e., the Shemamust be recited audibly, not merely thought in one’s heart. The Gemara asks: And how do the Sages know this? The Gemara explains: They hold like the one who said that if one recites the Shema but does not make it audible to his ears, he has nevertheless fulfilled his obligation.

וְרַבָּנַן נָמֵי הָכְתִיב וְהָיוּ הַהוּא מִיבְּעֵי לֵיהּ שֶׁלֹּא יִקְרָא לְמַפְרֵעַ וְרַבִּי שֶׁלֹּא יִקְרָא לְמַפְרֵעַ מְנָא לֵיהּ מִדְּבָרִים הַדְּבָרִים וְרַבָּנַן דְּבָרִים הַדְּבָרִים לָא מַשְׁמַע לְהוּ

The Gemara asks: And according to the Sages as well, isn’t it indeed written, “Andthese words shall be”? What do they learn from this, if not that the Shema must be recited in Hebrew? The Gemara answers: That word is necessary to teach that one must not recite the words of the Shema out of order, but they “shall be” as they are, in the proper order. The Gemara asks: And from where does Rabbi Yehuda HaNasi learn that one must not recite the Shema out of order? The Gemara answers: He derives it from the fact that the verse does not say just: Words, but “the words,” referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: And what do the Sages learn from the phrase “the words”? The difference between words and “the words” is inconsequential according to them.

לֵימָא קָסָבַר רַבִּי כׇּל הַתּוֹרָה כּוּלָּהּ בְּכׇל לָשׁוֹן נֶאֶמְרָה דְּאִי סָלְקָא דַּעְתָּךְ בִּלְשׁוֹן הַקּוֹדֶשׁ נֶאֶמְרָה לְמָה לִי לְמִכְתַּב וְהָיוּ

The Gemara analyzes the dispute: Shall we say that Rabbi Yehuda HaNasi maintains that the entire Torah may be recited in any language? As, if it enters your mind to say that the entire Torah may be recited only in the sacred tongue,Hebrew, and not in any other language, why do I need the Torah to write “and these words shall be” with respect to the Shema? Why would I think that the Shema is different from the rest of the Torah?

אִצְטְרִיךְ סָלְקָא דַּעְתָּךְ שְׁמַע כְּרַבָּנַן כְּתַב רַחֲמָנָא וְהָיוּ

The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew it is nevertheless necessary to specify the matter here, since without such specification it might have entered your mind to say that in this context “hear” means understand, asmaintained by the Sages, and that the Shema may be recited in any language. Therefore the Merciful One writes in the Torah, “and these words shall be,” to teach us that the Shema may be recited only in the original Hebrew.

לֵימָא קָסָבְרִי רַבָּנַן כׇּל הַתּוֹרָה בִּלְשׁוֹן הַקּוֹדֶשׁ נֶאֶמְרָה דְּאִי סָלְקָא דַּעְתָּךְ בְּכׇל לָשׁוֹן נֶאֶמְרָה לְמָה לִי לְמִכְתַּב שְׁמַע

The Gemara suggests: Shall we say then that the Sages maintain that the entire Torah must be recited specifically in the sacred tongue, Hebrew? As, if it enters your mind to say that the entire Torah may be recited in any language, why do I need the Torah to write “hear” with respect to the Shema? Why would one think that the Shema is different from the rest of the Torah?

אִיצְטְרִיךְ סָלְקָא דַּעְתָּךְ אָמֵינָא וְהָיוּ כְּרַבִּי כְּתַב רַחֲמָנָא שְׁמַע

The Gemara rejects this argument: Even if the Torah may generally be recited in any language, it was nevertheless necessary to specify the matter here. Without such specification it could enter your mind to say that the words “and these words shall be” teach that the Shema may be recited only in Hebrew, as asserted by Rabbi Yehuda HaNasi. Therefore the Merciful One writes the word “hear” in the Torah, to teach us that the Shema may be recited in any language.

תְּפִלָּה מְנָא לַן דְּתַנְיָא שִׁמְעוֹן הַפָּקוֹלִי הִסְדִּיר שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת לִפְנֵי רַבָּן גַּמְלִיאֵל עַל הַסֵּדֶר בְּיַבְנֶה אָמַר רַבִּי יוֹחָנָן וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא מֵאָה וְעֶשְׂרִים זְקֵנִים וּבָהֶם כַּמָּה נְבִיאִים תִּיקְּנוּ שְׁמוֹנֶה עֶשְׂרֵה בְּרָכוֹת עַל הַסֵּדֶר

The baraitacited previously taught that the halakha against reciting a text out of order applies to the Amida prayer as well. The Gemara asks: From where do we derive this? As it is taught in a baraita: Shimon HaPakuli arranged the eighteen blessings of the Amida prayer before Rabban Gamliel in their fixed order in Yavne, which indicates that there is a specific order to these blessings that must not be changed. Rabbi Yoḥanan said, and some say that it was taught in a baraita: A hundred and twenty Elders, i.e., the Men of the Great Assembly, and among them several prophets, established the eighteen blessings of the Amida in their fixed order, which also shows that the order of these blessings may not be changed.

תָּנוּ רַבָּנַן מִנַּיִן שֶׁאוֹמְרִים אָבוֹת שֶׁנֶּאֱמַר הָבוּ לַה׳ בְּנֵי אֵלִים וּמִנַּיִן שֶׁאוֹמְרִים גְּבוּרוֹת שֶׁנֶּאֱמַר הָבוּ לַה׳ כָּבוֹד וָעוֹז וּמִנַּיִן שֶׁאוֹמְרִים קְדוּשּׁוֹת שֶׁנֶּאֱמַר הָבוּ לַה׳ כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַה׳ בְּהַדְרַת קֹדֶשׁ

The Gemara proceeds to explain this order: The Sages taught in a baraita: From where is it derived that one says the blessing of the Patriarchs, the first blessing of the Amida? As it is stated: “Ascribe to the Lord, mighty ones” (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. And from where is it derived that one then says the blessing of mighty deeds? As it is stated in the continuation of that verse: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived that one then says the blessing of holiness? As it is stated in the next verse: “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” (Psalms 29:2).

וּמָה רָאוּ לוֹמַר בִּינָה אַחַר קְדוּשָּׁה שֶׁנֶּאֱמַר וְהִקְדִּישׁוּ אֶת קְדוֹשׁ יַעֲקֹב וְאֶת אֱלֹהֵי יִשְׂרָאֵל יַעֲרִיצוּ וּסְמִיךְ לֵיהּ וְיָדְעוּ תוֹעֵי רוּחַ בִּינָה וּמָה רָאוּ לוֹמַר תְּשׁוּבָה אַחַר בִּינָה דִּכְתִיב וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ

The Gemara continues: And why did they see fit to institute to say the blessing of understanding after the blessing of holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” (Isaiah 29:23), and adjacent to that verse it is written: “They also that erred in spirit shall come to understanding” (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. And why did they see fit to institute to say the blessing of repentance after the blessing of understanding? As it is written: “And they will understand with their heart, repent, and be healed” (Isaiah 6:10), showing that the theme of repentance properly follows the theme of understanding.

אִי הָכִי לֵימָא רְפוּאָה בָּתְרַהּ דִּתְשׁוּבָה לָא סָלְקָא דַּעְתָּךְ דִּכְתִיב וְיָשׁוֹב אֶל ה׳ וִירַחֲמֵהוּ וְאֶל אֱלֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ

The Gemara asks: If so, that the sequence of blessings is based on this verse, let us say that the blessing of healing should be said after the blessing of repentance. Why, then, is the next blessing in the Amida the blessing of forgiveness and not the blessing of healing? The Gemara explains: This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.

וּמַאי חָזֵית דְּסָמְכַתְּ אַהָא סְמוֹךְ אַהָא כְּתַב קְרָא אַחֲרִינָא הַסּוֹלֵחַ לְכׇל עֲוֹנֵיכִי הָרוֹפֵא לְכׇל תַּחֲלוּאָיְכִי הַגּוֹאֵל מִשַּׁחַת חַיָּיְכִי לְמֵימְרָא דִּגְאוּלָּה וּרְפוּאָה בָּתַר סְלִיחָה הִיא וְהָכְתִיב וָשָׁב וְרָפָא לוֹ הָהוּא לָאו רְפוּאָה דְתַחְלוּאִים הִיא אֶלָּא רְפוּאָה דִסְלִיחָה הִיא

The Gemara poses a question: But what did you see to rely on this verse? Rely on the other verse, which juxtaposes repentance to healing. The Gemara answers: Another verse, in which it is written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: Is that verse coming to say that the blessings of redemption and healing should be placed following the blessing of forgiveness? But isn’t it written: “Repent, and be healed” (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: That verse is referring not to the literal healing from illness, but rather to the figurative healing of forgiveness, and therefore this verse too supports the sequence of forgiveness following repentance.

וּמָה רָאוּ לוֹמַר גְּאוּלָּה בִּשְׁבִיעִית אָמַר רָבָא מִתּוֹךְ שֶׁעֲתִידִין לִיגָּאֵל בִּשְׁבִיעִית לְפִיכָךְ קְבָעוּהָ בִּשְׁבִיעִית וְהָאָמַר מָר בְּשִׁשִּׁית קוֹלוֹת בִּשְׁבִיעִית מִלְחָמוֹת בְּמוֹצָאֵי שְׁבִיעִית בֶּן דָּוִד בָּא מִלְחָמָה נָמֵי אַתְחַלְתָּא דִגְאוּלָּה הִיא

The Gemara continues: And why did they see fit to institute to say the blessing of redemption as the seventh blessing? Rava said: Since there is a tradition that the Jewish people are destined to be redeemed in the seventh year of the Sabbatical cycle, consequently, they fixed redemption as the seventh blessing. But didn’t the Master say in a baraita: In the sixth year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly sounds will be heard; in the seventh year there will be wars; and upon the conclusion of the seventh year, in the eighth year, the son of David, the Messiah, will come?The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the war that takes place during the seventh year is also the beginning of the redemption process, and it is therefore correct to say that Israel will be redeemed in the seventh year.

וּמָה רָאוּ לוֹמַר רְפוּאָה בִּשְׁמִינִית אָמַר רַבִּי אַחָא מִתּוֹךְ שֶׁנִּתְּנָה מִילָה בִּשְׁמִינִית שֶׁצְּרִיכָה רְפוּאָה לְפִיכָךְ קְבָעוּהָ בִּשְׁמִינִית

The Gemara continues: And why did they see fit to institute that one says the blessing of healing as the eighth blessing? Rabbi Aḥa said: Since circumcision was assigned to the eighth day of life, and circumcision requires healing, consequently, they established healing as the eighth blessing.

וּמָה רָאוּ לוֹמַר בִּרְכַּת הַשָּׁנִים בִּתְשִׁיעִית אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי כְּנֶגֶד מַפְקִיעֵי שְׁעָרִים דִּכְתִיב שְׁבוֹר זְרוֹעַ רָשָׁע וְדָוִד כִּי אַמְרַהּ בִּתְשִׁיעִית אַמְרַהּ

And why did they see fit to institute that one says the blessing of bountiful years as the ninthblessing? Rabbi Alexandri said: This blessing was instituted in reference to those who raise the prices of food. We pray for rain so that the price of produce will not rise as a result of shortages, as it is written: “Break the arm of the wicked” (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. And when David expressed this request, he expressed it in the ninth psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.

וּמָה רָאוּ לוֹמַר קִיבּוּץ גָּלִיּוֹת לְאַחַר בִּרְכַּת הַשָּׁנִים דִּכְתִיב וְאַתֶּם הָרֵי יִשְׂרָאֵל עַנְפְּכֶם תִּתֵּנוּ וּפֶרְיְכֶם תִּשְׂאוּ לְעַמִּי יִשְׂרָאֵל כִּי קֵרְבוּ לָבוֹא וְכֵיוָן שֶׁנִּתְקַבְּצוּ גָּלִיּוֹת נַעֲשֶׂה דִּין בָּרְשָׁעִים שֶׁנֶּאֱמַר וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרוֹף כַּבּוֹר סִיגָיִךְ וּכְתִיב וְאָשִׁיבָה שׁוֹפְטַיִךְ כְּבָרִאשׁוֹנָה

The Gemara asks: And why did they see fit to institute that one says the blessing of the ingathering of the exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” (Isaiah 1:25), and immediately after it is written: “And I will restore your judges as at first” (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles.

וְכֵיוָן שֶׁנַּעֲשָׂה דִּין מִן הָרְשָׁעִים כָּלוּ הַפּוֹשְׁעִים וְכוֹלֵל זֵדִים עִמָּהֶם שֶׁנֶּאֱמַר וְשֶׁבֶר פּוֹשְׁעִים וְחַטָּאִים יַחְדָּיו (יִכְלוּ)

And once judgment is meted out to the wicked, the transgressors, i.e., the heretics and sectarians, will cease to be. Consequently, the next blessing is that of the heretics, and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall cease to be” (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics.

וְכֵיוָן שֶׁכָּלוּ הַפּוֹשְׁעִים מִתְרוֹמֶמֶת קֶרֶן צַדִּיקִים דִּכְתִיב וְכׇל קַרְנֵי רְשָׁעִים אֲגַדֵּעַ תְּרוֹמַמְנָה קַרְנוֹת צַדִּיק וְכוֹלֵל גֵּירֵי הַצֶּדֶק עִם הַצַּדִּיקִים שֶׁנֶּאֱמַר מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וּסְמִיךְ לֵיהּ וְכִי יָגוּר אִתְּכֶם גֵּר

And once the heretics cease to be, the horn, i.e., the glory, of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” (Leviticus 19:32), and adjacent to this it is stated: “And if a stranger sojourns with you” (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism.

וְהֵיכָן מִתְרוֹמֶמֶת קַרְנָם בִּירוּשָׁלַיִם שֶׁנֶּאֱמַר שַׁאֲלוּ שְׁלוֹם יְרוּשָׁלִָם יִשְׁלָיוּ אוֹהֲבָיִךְ

And where will the horns of the righteous be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper”(Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous.

I am quoting the entire Megillah 17b so you can see that this was a debate amongst the leading Rabbis and how they arrived at the conclusion that the Messiah would come after a Shmita year. You can spell it Shemitta or Shmita. Both ways are acceptable.

So why did this catch my eye and pique my interest as to how they arrived at this understanding?

It was when the Rabbi said the year after the Shmita that the Messiah would come. Now mind you, he was speaking of the year after 2014-2015 using his understanding of when the Shmita year was. For all of you who have proven when the Sabbatical and Jubilee years are, we know for a fact that the next Shmita year will be from Aviv 1, 2023 to Aviv 1 2024.

And we also know that the year 2033, lines up with the flood of Noah, and the destruction of Sodom as well as the end of the 7 years of Famine for Egypt in Josephs’s Jubilee Cycle.

This is important because of what we are told in Luke.

Luk 17:20  And being asked by the Pharisees when the kingdom of God would come, He answered and said, The kingdom of God does not come with observation.

Luk 17:21  Nor shall they say, Lo here! or, behold, there! For behold, the kingdom of God is in your midst.

Luk 17:22  And He said to the disciples, The days will come when you will desire to see one of the days of the Son of Man, and you shall not see it.

Luk 17:23  And they shall say to you, Lo, here! or, behold, there! Do not go away, nor follow.

Luk 17:24  For as the lightning which lights up, flashing from the one part under heaven, and shines to the other part under heaven, so also shall the Son of Man be in His day.

Luk 17:25  But first He must suffer many things and be rejected of this generation.

Luk 17:26  And as it was in the days of Noah, so it also shall be in the days of the Son of Man.

Luk 17:27  They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark; and the flood came and destroyed themall.

Luk 17:28  So also as it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built;

Luk 17:29  but the day Lot went out of Sodom, it rained fire and brimstone from the heaven and destroyed them all.

Luk 17:30  Even so it shall be in the day when the Son of Man is revealed.

Luk 17:31  In that day he who shall be on the housetop, and his goods in the house, let him not come down to take them away. And likewise, he who is in the field, let him not return to the things behind.

Luk 17:32  Remember Lot’s wife.

Luk 17:33  Whoever shall seek to save his life shall lose it, and whoever shall lose his life shall preserve it.

Luk 17:34  I tell you, in that night there shall be two in one bed, the one shall be taken, and the other shall be left.

Luk 17:35  Two shall be grinding together, one will be taken, and the other left.

Luk 17:36  Two shall be in the field, one will be taken, and the other left.

Luk 17:37  And they answered and said to Him, Where, Lord? And He said to them, Wherever the body is, there the eagles will be gathered together.

As it was in the days of Noah and as it was in the days of Lot. This only makes sense when we look at those days on the Jubilee Cycles. And when we do we discover that they line up with the year 2033.

Noah’s Flood in 1656 after Creation. The 4th year of the 6th Sabbatical Cycle.

The Destruction of Sodom and Gomorrah the year before Isaac was born. 2047 After the creation of Adam. This was the 3rd year of the 6th Sabbatical Cycle.

The end of the 7 years of Famine in Josephs’s time 1594 BC, the 3rd year of the 6th Sabbatical Cycle.

All of these match or are very close to the 3rd year of our 6th Sabbatical Cycle. And why does that matter? It does not matter until you lay down the Holy Days of the 7th month and instead of numbering them by days you count them by years.

The 8th Day Feast represents the Jubilee year of 2045.

The first Holy Day of the Feast of Tabernacles is represented by the year 2038.

Five Days before the Feast of Sukkot is the Day of Atonement which represents the day when Satan will be locked away for the 7th Millennium. That day as a year is 2033. And it is this year that lines up with the days of Noah and the Days of Lot and Josephs’s famine days.

When we then count back 10 days from the Day of Atonement we then arrive at the Feast of Yom Teruah or the Feast of Trumpets which is represented by the year 2024.

And it is this year of 2024 as the year that represents the time when the Messiah is to come that has thrown me off and I have not fully understood. How could that be before the Tribulation? How could that be before the Two Witnesses?

Since I began this work in 2005, it has been there staring me in the face and I could not understand. Not until this fall when we did that teaching on the 10 Days of Awe and the 10 gods of Egypt. Just before that, we did another teaching on the Giant and the abomination that was to be set up 1290 days after the prayers of our lips were stopped. We suspect the start date to be either March 11, Passover 2020, or March 20, 2020, when the shutdown began and churches closed. Or May 31st, 2020 with the Riots in the US. We will be looking for something in 2023 of this abomination being built.

Depending on which one is right we are looking for something to take place about September 23, 2023, or October 1, 2023, or December 12, 2023, in regards to the Abomination. And all of this is again before the year 2024 which would begin at Aviv 1 2024.

From Aviv 1, 2023 to Aviv 1 2024 is the next Shmita year. So does Rabbi Kanievsky have this understanding correct? Do I? Not that I am even close in comparison to understanding the Torah as the Rabbi.

There were other references mentioned in the article by the two Rabbis, which when I looked them up did not provide me with any more understanding. But this next section was also mentioned and I would now like to share it with you.

I am going to share with you another study mentioned by Rabbi Kanievsky above in reference to the Birchat HaChama, and I am going to use another Rabbi Dr. Hillel ben David whom I used to know as Greg Killian. He is the one we have gotten our weekly Torah study from broken down to be read over a 3 1/2 year cycle.

As you read this keep in mind that he is using all his teachings based on the current Jewish date which has this year, 2021 as the year 5882 from Rosh Hashannah 2021 to Rosh HaShannah 2022. For us, it is the year 5857, from Aviv 1 2021 to Aviv 1, 2022.

I was in a phone call this week with Rabbi Hillel and in that conversation, he mentioned to me how Judaism is of the view that the absolute last chance for the Messiah to come is the year 2030 or 5790 using their calendar. We have begun to discuss this subject and I hope he would like to continue to do so. I have sent him my books and we will see where this leads.

I will cut in and show you how this works when you use Yehovahs proper time clock and you can then see the aha moments.

The Blessing Of The Sun – Birchat HaChama – ברכת החמה

By Rabbi Dr. Hillel ben David (Greg Killian)

In this study I would like to look at a blessing which we say once every twentyeight years. The blessing of the sun, Birchat HaChama[1], or Kiddush HaChama. While we call it the blessing of the sun, what we mean is that we bless HaShem for the sun.


In the beginning of the Torah[2] we learn that the sun is one of the luminaries that is used for signs, and for appointed times. Since the festivals are also used for appointed times, we can understand the greatness of the luminaries.


Birchat HaChama is definitely one of the rarest blessings that Jews make on a regular basis. Because of it’s rarity, and because it comes in a multiple of seven (7 * 4 = 28), it must have a significance that is not always recognized.


Birchat HaChama is said in every year that is divisible by 28 +1. Birchat HaChama will be said in the Hebrew year 5769, because 5769 is divisible by 28 +1.


Since the next Birchat HaChama will be completing the 206th cycle and beginning the 207th cycle, it follows that the Hebrew year should be 206 x 28 + 1 = 5769! Why the +1? This discrepancy arises because the order of creation was suspended during the flood. All cycles are thus divisible by 28 with a remainder of 1.


When will Birchat HaChama next be said?


Birchat HaChama was last said on Nisan 8, 5741 (corresponding to April 8, 1981). This was the 205th 28-year cycle of the Sun. It will be said again on  Nisan 14, 5769 – April 8, 2009, at sunrise. We say this blessing in a hakhel year (the year of congregation), that is, the year following a shmita year. The Torah speaks about the hakhel year:


Deuteronomy 31:10-12 And Moshe commanded them saying, At the end of every seven years, in the Shmita year, during the holiday of Succoth. When all of Israel come to be seen by God in the place that He will choose, you shall read this Torah before all of Israel, that they hear it. Congregate the people,

  1. the men,
  2. the women,
  3. and the children,
  4. and the strangers (converts)

that live within your borders, so that they shall hear and learn to fear God, your God, and they shall observe and perform all the words of this Torah.


We recite Birchat HaChama every fourth hakhel year. Thus we have four cycles of seven years. Hakham Yitzchak Ginsburgh puts this into perspective for us:


“As noted, the blessing of the sun is recited every fourth Hakhel year, stressing its connection to the fourth part of the Jewish people, the converts. The commandment of Hakhel, of gathering the entire Jewish people (men, women, children, and converts), required that the king recite from the Torah before the congregation. Indeed, King David himself, who is destined to be the Mashiach, was the great-grandson of Ruth, the Moabite princess, who converted to Judaism. Ruth is considered the mother of all righteous converts and the sages learn many of the laws of conversion from her.”


Birchat HaChama will not be recited on erev Pesach again in this world. That makes the blessing, this year, quite unique! It will never again be said on Erev Pesach.


The blessing of the sun is the same blessing (same words) that we say when we see lightning and a shooting star. Think about it.


This year, Birchat HaChama will be said four days after Shabbat HaGadol. On this Shabbat we read the special Ashlamata (Haftarah) of Malachi 3:4-24. This Ashlamata speaks of “The great and terrible day of HaShem” (3:23). Further, these pasukim tell us that:


Malachi 3:20 But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.


This Ashlamata will still be in our ears when we recite this very special blessing. As we recite, we will also be remembering that the Prophet was prophesying, at this time of the year, that we should expect the great and awesome day of HaShem.


Finally, part of what makes this year’s Birchat HaChama so exciting is the fact that Pesach falls on the same day of the week (Wednesday evening) as it did in the days of the Exodus from Egypt. This means that Pesach this year lines up, day by day, as it did the seven days of Pesach in the days when Moshe Rabbeinu took klal Israel out of Egypt.




Birchat HaChama is a Hebrew phrase which literally means “the blessing of the sun”. The popular Hebrew word for sun, shemesh, appears over one hundred times in the Tanach[3]; its synonym, chama (chama means hot), appears only six times:


Iyov (Job) 30:28 I went mourning without the sun: I stood up, and I cried in the congregation.


Tehillim (Psalms) 19:6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.


Shir HaShirim (Song of Songs) 6:10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?


Yeshayahu (Isaiah) 24:23 Then the moon shall be confounded, and the sun ashamed, when HaShem of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.


Yeshayahu (Isaiah) 30:26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that HaShem bindeth up the breach of his people, and healeth the stroke of their wound.


In each of these pasukim we see the sun used in a way that is not consistent with the normal use of the sun. This suggests that our blessing has a non-normal meaning that needs to be explored. By the way chama is the term most often used in the Mishna. We will try to look a bit at some of these perspectives, but I am getting a bit ahead of myself.


Once every twentyeight years, the Sun returns to the position it occupied when it was created at the beginning of the fourth day of creation:


Bereshit (Genesis) 1:16-19 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night and the stars. And God placed them in the sky of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from darkness; and God saw that it was good. And it was evening and it was morning, a fourth day.


Our Sages used this opportunity to institute a special prayer acknowledging HaShem‘s might and His creation of the world. This blessing is known as the blessing on the sun, or Birchat HaChama.


Every twentyeight years, the sun is said to be at full-strength in the month of Nisan, precipitating the special blessing said at this time. It is part of Halacha (Jewish Law) to say Birchat HaChama in Nisan, on a Wednesday (the fourth day of the week), at dawn, in all years that are a multiple of twentyeight plus one (there was no year zero).


Birchat HaChama is always recited in the first year (or eighth year, depending on your perspective) of the Shmita cycle. This makes sense when you consider that twentyeight is a multiple of seven. Birchat HaChama was last recited on: Nisan 4, 5741 (April 8, 1981). The next occurrence will be on: Nisan 14, 5769 (April 8, 2009). This is the eve of Pesach (Passover). The eve of Pesach is also known as the fast of the firstborn. The firstborn fast on this day to commemorate the fact that they were spared when HaShem slew the firstborn of Egypt.


Nisan 14 is arguably one of the busiest day (see the chart at the end of this study) of the year as Jewish homes are converted from using chametz (leaven) to a chametz free kitchen. The men are burning the last of the chametz and those outside Israel will be preparing an Eruv Tavshilin[4] in order to prepare food for Shabbat. Additionally, we are preparing food and haggada’s for the seder. Hopefully we have already retrieved our seder plates and Pesach dishes. Birchat HaChama simply adds to this very busy day.


The following table lists the dates for Birchat HaChama:


April 7, 1869 Nisan 26, 5629
April 7, 1897 Nisan 5, 5657
April 8, 1925 Nisan 14, 5685 – Erev Pesach
April 8, 1953 Nisan 23, 5713
April 8, 1981 Nisan 4, 5741
April 8, 2009 Nisan 14, 5769 – Erev Pesach
April 8, 2037 Nisan 23, 5797 – Yovel year[5]
April 8, 2065 Nisan 2, 5825
April 8, 2093 Nisan 12, 5853
April 9, 2121 Nisan 21, 5881 – 7th of Pesach

If we begin to count from the creation of Adam and Eve by 28 as the Rabbi is doing then 209 cycles later, we end up in the year 5852 since the creation of Adam as being the last year when the Birchat HaChama could have been performed. This was the year 2016 CE, our last Shmita year. And if we then add on to that date 28 years we end up at 5880, the 49th year of this 120th Jubilee cycle. And the Jubilee and the 7th Millennium beginning Aviv 2045.

As the sun and moon were created on the fourth day (Tuesday sundown till Wednesday sundown – see BARA), the beginning of the twentyeight year cycle (machzor gadol, or machzor chama) is always on a Wednesday[6] which begins at the vernal equinox (tekufot) at 6 p.m. on Tuesday, when the sun is in the exact alignment it was at the moment of creation.


The Midrash details the command to make a blessing when the sun returns to it’s place:


Midrash Rabbah – Leviticus XXIII:8 And now men see not the light (Job. XXXVII, 21). It was taught: If one sees the sun commencing its new cycle, the moon, the stars or the planets re-entering their periodical orbits, he should say, ‘ Blessed art thou… who hast made creation.’


The Talmud details the command to make a blessing when the sun returns to it’s place:


Berachoth 59b Our Rabbis taught: He who sees the sun at its turning point[7], the moon in its power, the planets in their orbits, and the signs of the mazzaroth in their orderly progress[8], should say: Blessed be He who has wrought the work of creation. And when [does this happen][9]? — Abaye said: Every twentyeight years when the cycle begins again and the Nisan [Spring] equinox falls in Shabbtai שבתי (Saturn) on the evening of Tuesday[10], going into Wednesday.


This Baraita describes when to say the Birchat HaChama, and also indicates its background. Chazal (our Sages) had a tradition that the Sun was created at the vernal equinox position (when day and night have equal length), at the beginning of the night of the fourth day, in year one of our counting. They realized that as the year has 365.25 days, and twentyeight quarters of a day make one week, it follows that once in every twentyeight years the equinox should be at the same time on the fourth day of the week, at the same hour.[11]


As the sun and moon were created to rule the day and night respectively (Bereshit 1:16), they are necessarily endowed with the attribute of power (cf. Sabbath Liturgy).


Bereshit (Genesis) 1:14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; 15  and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. 16  And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. 17  And God set them in the firmament of the heaven to give light upon the earth, 18  and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. 19  And there was evening and there was morning, a fourth day.


In this passage, however, ‘the moon in its power’ may have a special significance, because at the, tekufah of Nisan the spring tides are greatest, owing to the combined action of the sun and the moon in conjunction, on Rosh Chodesh, the new moon. The moon in its power has the power to cause tidal extremes (a fact known to Pliny and Aristotle, and referred to by Maimonides[12], although never directly mentioned in the Talmud), is therefore best seen at this time.


The cycle begins again, in a Great Solar Cycle, for a Shmuel, or Julian, year to consist of 365¼ days or fifty-two weeks and ¼ day, every tekufah occurs 1¼ days later in the week every consecutive year, so that after four years it occurs at the same time of the day but (1¼ X 4 =) five days later in the week. After twentyeight, or four times seven, years, the tekufah will recur not only at the same time of the day, but also on the same day of the week[13] – the fourth day of the week.


For reference I have included the following chart to show that the fourth day of the week in the day of creation for the sun, moon, and stars:


The Days of Creation

A 3rd Day

God created dry
land God created

A 2nd Day

God separated waters above
from Waters below.

One Day 

God created the
heavens and earth
and separated light
from darkness.

The 7th Day

God Rested.

The 6th Day

God created

God created man.

A 5th Day

God created
birds and fishes.

A 4th Day

God created the
sunmoon, and stars.


Please observe that the days of creation have an obvious pattern as we noted in the study titled: BARA.


On the first day, G-d created light and on the fourth day He created the heavenly bodies which give light.


On the second day, G-d separated the waters above from the waters below, and on the fifth day He created the birds that “swim” in the waters above and the fish that swim in the waters below.


On the third day, G-d created the dry land and plants. On the sixth day He created the animals and man who live on the earth and eat the plants.


Thus the fourth day automatically creates a cycle that takes us back to the beginning on the first day. So when we say Birchat HaChama on the fourth day of the week, every twentyeight years, we are acknowledging the sun’s return to it’s original position at the time of creation, and also acknowledging the cycle that takes us back to the first day of creation.


What will I see on Nisan 14, 5769 when we do Birchat HaChama? From the sun’s point of view, nothing unusual will happen. The Sun will set as usual on Nisan 13, and will rise as usual on Nisan 14, G-d willing. We will probably not be able to note that it has returned to it’s point of creation. The Sun, moon, and planets, however, will be back in the same positions and same order as they appeared at creation. This is their order at creation, on the fourth day of the week[14]:

Shabbtai – Saturn

Tzedek – Jupiter

Ma’adim – Mars

Chamah – Sun

Nogah – Venus

Kochav – Mercury

Levanah – Moon


During the first hour of that night (at the creation, and subsequently, every twentyeight years), the planet Shabbtai is visible, because the planets’ order according to the nights is as listed above.


Redemption in Birchat HaChama


The blessing of the sun takes place in Nisan because this was the position of the sun at creation, but there is much more to the timing then meets the eye. The Talmud tells us that Nisan is the month of redemption. Not just in the past or in the future, but, EVERY Nisan contains the power of redemption:


Rosh HaShana 11a It has been taught: R. Eliezer says: In Tishri the world was created; in Tishri the Patriarchs were born; in Tishri the Patriarchs died; on Passover Isaac was born; on New Year Sarah, Rachel and Hannah were visited; on New Year Joseph went forth from prison; on New Year the bondage of our ancestors in Egypt ceased; in Nisan they were redeemed and in Nisan they will be redeemed in the time to come. R. Joshua says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died; on Passover Isaac was born; on New Year Sarah, Rachel and Hannah were visited; on New Year Joseph went forth from prison; on New Year the bondage of our ancestors ceased in Egypt; and in Nisan they will be redeemed in time to come.


Thus it is no accident that Birchat HaChama is performed in the month of our redemption. Birchat HaChama is a part of our redemption. Redemption’s purpose is to return us to Gan Eden, to the state we had before Adam’s sin. Further, Nisan contains Pesach, the festival of our redemption, the festival that begins our journey back to Gan Eden, to the promised land!


Birchat HaChama celebrates the renewal of the sun in the same way that kiddush Lavanah celebrates the renewal of the moon. Nisan celebrates the beginning of the renewal of spring, the picture of redemption. Therefore, as the path of the sun is being renewed, life on earth is being renewed.


The GRA writes in his sefer Safra D’Tzinusa: ” … one year during which redemption can come, and that is the year after the Shmita year (this year – 5768), for that is when the Chesed is revealed in the ‘mouth’ of Yesod, and that is when Mashiach comes .”

  1. Prior to being redeemed from Egypt. Birchat HaChama prior to being redeemed from Egypt was Nisan 14, 2437 and on Nisan 15, 2448 at midnight Israel left Egypt. Erev Pesach, is the day that we slaughtered the god of the Egyptians (a lamb).


  1. Prior to the miracle of Purim. (Birchat HaChama prior to the miracle of Purim was Nisan 14, and Rashi writes that the following year, in Adar, the miracle occurred.)[16] It is worth nothing that Mordechai and Esther were fasting on the 14th, 15th, and 16th of Nisan to prepare for Esther’s plea before King Achashverosh.


  1. In the year 5769.[17] It is worth nothing that 5769 is the eighth year, the year after the Shmita.


About Nisan 14, 5769 (April 8, 2009), He writes,

“This will be last time ever and shortly afterwards, the Geulah, redemption, MUST come.”[18]

(See also Appendix C)


(For more insights on the connections between Purim and Pesach, see R2R.)


Since the first two occurrences preceded miracles and redemption, the Admor wrote that in the year 5769 the same will occur: This will be last time ever and shortly afterwards, the redemption must come, Baruch HaShem!


Eliyahu Kitov, in The Book of Our Heritage, hints as to why Kadosh Elyon would make this statement when we saw earlier that the blessing has taken place more often on erev Pesach:


Although we ordinarily say that the sun rises in the east and sets in the west, anyone who has actually observed the rising and setting of the sun knows that where the sun rises and sets depends on the time of year. At tekufat Tammuz [the summer solstice] the rising and setting of the sun are at their northernmost point; from tekufat Tammuz until tekufat Tevet [the winter solstice] the sun rises and sets further to the south each day, whereas from tekufat Tevet until tekufat Tammuz the sunrise and sunset move to the north. The midpoint of the sun’s southward journey is tekufat Tishre [the autumn equinox] and the midpoint of its northward journey is tekufat Nisan [the spring equinox]. The interval between a phase of this cycle and the corresponding phase of the next, for instance, between one tekufat Nisan and the next, is of course, the solar year of [approximately] 3651/4 days, which is 52 weeks and an additional 11/4 day.

Because of the additional 11/4 day, the tekufot move forward from year to year. For example, if in a particular year tekufat Nisan, not the whole day of the equinox, but the precise moment of the midpoint of the sun’s northward journey, is at noon of the first day of the week, then the next year it will be at 6:00 P.M. of the second day of the week, the following year at midnight of the third day, and so on. After 28 years, the tekufot will have advanced exactly 35 days, that is, five whole weeks, and will occur on the same hour of the day and day of the week as in the first year.

There is a dispute in the Talmud as to whether the Creation took place in Nisan or Tishre, and the halachah that we recite the blessing in Nisan is based on the opinion of R. Yehoshua, who holds that the Creation took place in Nisan. However, all agree that the sun was placed in the firmament in the first hour of the evening of the fourth day of the week [Tuesday night]. According to R. Yehoshua, this was at tekufat Nisan; thus every 28 years thereafter tekufat Nisan is at the first hour of the evening of the fourth day of the week [Tuesday night] and the sun is where it was placed when it was created; thereupon a newcycle begins. All agree, also, that the sun first rose in the skies of the Land of Israel twelve hours after it was created, that is, in the first hour of the morning of the fourth day, and it is then that we say the blessing.

The beginning of the solar cycle always occurs in the month of Nisan, and on the same day of the week [Tuesday night] although not always on the same day of the month. Sometimes it occurs at the beginning of the month, sometimes in the middle, and sometimes at the end. Only once in 532 years does the cycle begin on the same day of the month as it did at Creation. (This suggests that it is an even longer period till it occurs also on erev Pesach) However, we do not take this into account for Birchat HaChama, since the day of the month is determined by the moon, whereas the sun alone determines hours, days, and years. Therefore, a newsolar cycle is considered to have begun when the 28 years have elapsed, and it is our duty to praise the Creator as if it were the day of the sun’s Creation.

The Hebrew year 5769 (2009) will mark the completion of two hundred and six solar cycles, and in Nisan of that year, we will once again have the privilege of reciting the berachah. Although twentyeight multiplied by two hundred and six equals 5768, our Sages explained that the natural order of the world was suspended during the year when the Flood occurred.


Thus we see that of Kadosh Elyon’s statement that it has only occurred twice, may pertain to the 532 year cycle that Eliyahu Kitov mentioned. Thus when the Jewish people were in danger of being completely destroyed, HaShem delivered them with mighty miracles. Thus we experienced miracles in both of those times, once at Pesach and once at Purim. This suggests that the third occurrence will also be accompanied by miracles.


Finally, 3403 and 2453 are both possible Yovel (Jubilee) dates. It could be that the Kadosh Elyon’s statements suggest that 5769[19] may also be a candidate year for a Yovel year. Thus there is a further connection to ‘redemption’ as Pesach, Purim, and Yovel are all intimately bound up with redemption.[20] (See R2R.HTML.) Please note that Just because the command for the Yovel had not yet been given when the Exodus took place, never the less Chazal teach that Yovel preceded the command as did all of the other festivals. For further study look at my study titled FEASTS.

We show you in our charts that the Jubilee did indeed precede the Exodus. The Exodus was in the year 1379 BC and the Jubilee year was 1386 BC. You can look this up on your charts.

Rabbi Hillel mentions the year 3403 and 2453. The difference between the Hebrew dating system and ours is 76 1//2 years. If we then add 76.5 years to the year 3403, then we do end up in a Jubilee year of 3479.5 (ours is 3480) which is one I had not heard of before. The other year 2453 if we again add 76.5 to it we get 2429.5 which is not close to any Jubilee year according to the 120 Jubilee Cycles we have proven.

Birchat HaChama falling on the day before (erev) Pesach is a rare event, having occurred only three times since creation. A person would be very fortunate to bless the sun on this fortuitous day. Because we were redeemed from Egypt on Pesach, Nisan 15, to say the blessing as we are preparing for departure from slavery, suggests that HaShem is preparing us for something related to redemption, renewal, and creation.


The Mekabel Avraham Azulai, the grandson of the Chida HaKodesh, says in his sefer,[21] that at the latest, in the year of 5769 since the creation of the world, the following two passages will be fulfilled:

5769 using the Hebrew dating is 5769 + 76.5 to arrive at 5845.5 using our Jubilee Calendar. We are at this time in the year 5857.

Zechariah 13:2 And it shall come to pass in that day, saith HaShem of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land.


Leviticus 26:6 And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.

In other words, the latest date possible that all impurities will cease in the world is at the end of 5769. But, I digress …


Birchat HaChama is in honor of the sun’s return back to its original position that it began from during the first week in creation. Therefore, it too represents the power of hitchadshut, renewal, and therefore, of redemption. Thus, in 5769, on Erev Pesach, the very night that we are doing our bedikat chametz (searching for leaven), we will experience a double portion of hitchadshut, of the power of renewal, and during the eighth year of a Shmita cycle that has its own power of redemption built in. (5768 is a Shmita year, thus 5768 is the eighth [or first] year.)


Why did the Men of the Great Assembly make the seventh blessing, in the Amida, about redemption?


Megilah 17b Raba replied: Because they [Israel] are destined to be redeemed in the seventh year [of the coming of the Messiah], therefore the mention of redemption was placed in the seventh blessing. But a Master has said, ‘In the sixth year will be thunderings, in the seventh wars, at the end of the seventh the son of David will come’? — War is also the beginning of redemption.

And there it is once again to which Rabbi Kanievsky alluded to in the article that began this newsletter. I would like you to once again look at our current Jubilee Cycle.

If we begin at 2024, the 7th year of redemption which the Rabbis are talking about is the year 2030 which is the year of Shabbat Shuva. It is during this year or during Shabbat Shuva that Israel is told to read the half Torah portion of Hosea.

Hos 14:1  O Israel, return to Jehovah your God, for you have fallen by your iniquity.

Hos 14:2  Take with you words, and turn to Jehovah. Say to Him, Take away all iniquity, and receive usgraciously, that we may repay with the calves of our lips.

On Shabbat Shuva we are to return and to bring the Torah Scrolls. It is my understanding that the Two Witnesses will cause the drought to be so severe that the world will bring back all of Israel so that they are there in time for Passover 2030. The redemption of Israel will take place at this time when they must flee into the wilderness for times time and half time where they are hidden for those 3 1/2 years in Moab.

As we continue to read Mashiach ben David is expected to arrive at Shavuot in 2033 at the end of the tribulation. King David will then lead the remnant from Moab back to Jerusalem.

Zec 12:7  Jehovah also shall save the tents of Judah first, so that the glory of the house of David and the glory of the people of Jerusalem may not be magnified above Judah.

Zec 12:8  In that day Jehovah shall defend around the people of Jerusalem. And it will be, he who is feeble among them at that day shall be like David; and the house of David shall be like God, like the Angel of Jehovah before them.

Zec 12:9  And it shall be in that day I will seek to destroy all the nations that come against Jerusalem.

Eze 37:23  Nor shall they be defiled with their idols, even with their filthy idols, nor with all of their transgressions. But I will save them out of all their dwelling places, in them where they sinned, and will cleanse them. And they shall be to Me for a people, and I will be to them for God.

Eze 37:24  And David My servant shall be King over them. And there shall be one Shepherd to all of them. And they shall walk in My judgments, and obey My Laws, and do them.

Eze 37:25  And they shall dwell in the land that I have given to Jacob My servant, the land in which your fathers have lived. And they shall dwell in it, even they and their sons, and the sons of their sons for ever. And My servant David shall be their ruler forever.

I am going to include much of the rest of Rabbi Hillel’s study but you can see it all on his site.

Another interesting aspect of Nisan 14, 5769, is that Mashiach ben David will arrive at the end of a seven year cycle, according to Chazal in the Talmud:


Sanhedrin 97a ‘Thus hath R. Johanan said: in the generation when the son of David [i.e., Messiah] will come, scholars will be few in number, and as for the rest, their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.’


Our Rabbis taught: in the seven year cycle at the end of which the son of David will come-in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it not to rain upon another city;[22] in the second, the arrows of hunger will be sent forth;[23] in the third, a great famine, in the course of which men, women, and children, pious men and saints[24] will die, and the Torah will be forgotten by its students; in the fourth, partial plenty;[25] in the fifth, great plenty, when men will eat, drink, and rejoice, and the Torah will return to its disciples; in the sixth, [Heavenly] sounds;[26] in the seventh, wars; and at the conclusion of the septennate the son of David will come (the first year of the next Shmita cycle). R. Joseph demurred: But so many septennates have passed, yet has he not come! — Abaye retorted: Were there then [Heavenly] sounds in the sixth and wars in the seventh! Moreover, have they [sc. the troubles] been in this order![27]


In the Midrash we have a similar idea with a bit of elaboration:


Pesiqta deRab Kahana, Midrashic sermons for Shabbat HaChodesh V:IX And Rabbis say, In the septennate in which the son of David comes, in the first of the seven year spell, I shall cause it to rain on one town and not on another (Amos 4:7). In the second, the arrows of famine will be sent forth. In the third there will be a great famine, and men, women, and children will die in it, and the Torah will be forgotten in Israel. In the fourth, there will be a famine which is not really a famine, and plenty which is not plentiful. In the fifth year, there will be great plenty, and people will eat and drink and rejoice, and the Torah will again be renewed. In the sixth there will be great thunders. In the seventh there will be wars. And at the end of the seventh year of that septennate, the son of David will come. Said R. Abbaye, How many septennates have there been like this one, and yet he has not come! But matters accord with what R. Yohanan said, In the generation in which the son of David comes, disciples of sages will perish, and those that remain will have faint vision, with suffering and sighing, and terrible troubles will come on the people, and harsh decrees will be renewed. Before the first such decree is carried out, another will be brought along and joined to it. Said R. Abun, In the generation in which the son of David comes, the meeting place will be turned over to prostitution, the Galilee will be destroyed, Gablan will be desolate, and the Galileans will make the rounds from town to town and find no comfort. Truthful men will be gathered up, and the truth will be fenced in and go its way. Where will it go? A member of the household of R. Yannai said, It will go and dwell in small flocks in the wilderness, in line with this verse of Scripture: Truth will be among bands (Is. 59:15). Said R. Nehorai, In the generation in which the son of David comes, youths will humiliate old men, sages will rise before youths, a slave girl will abuse her mistress, a daughter-in-law her mother-in-law, a man’s enemies will be his own householders, a son will not be ashamed for his father, the wisdom of scribes will turn rotten, the vine will give its fruit but wine will be expensive. Said R. Abba bar Kahana, The son of David will come only to a generation which is liable for total extermination. Said R. Yannai, The son of David will come only to a generation the principal leaders of which are like dogs. Said R. Levi, If you see one generation after another blaspheming, look for the footsteps of the messiah-king. What verse of Scripture indicates it? Remember Lord the taunts hurled at your servant, how I have borne in my heart the calumnies of the Gentiles; so have your enemies taunted us, 0 Lord, taunted the successors of your anointed king (Ps. 89:5 1). What follows? Blessed is the Lord for ever, amen, amen (Ps. 89:52).


Part of what makes this year’s Birchat HaChama exciting is the fact that Pesach falls on the same day of the week (Wednesday evening) as it did in the days of the Exodus from Egypt. Further, the death of Yeshua[28](another redemptive event) also occurred on a Wednesday evening. Thus we have a confluence of events that are all related to redemption.


The following Midrash details the day of the week:


Pesiqta deRab Kahana, Midrashic sermons for Shabbat HaChodesh V:1 He appointed the moon for [lunar] seasons, yet the sun knows its coming (Ps. 104:19): Said R. Yohanan, “Only the orb of the sun was created for the purpose of giving light. “Let there be light” (Gen. 1:14): What is written is light [in the singular]. If so, why was the moon created? It was for the signification of the seasons, specifically so that, through [regular sightings of the moon, Israelites would] sanctify new months and years. R. Shila of Kefar Tamarata in the name of R. Yohanan: “Nonetheless: The sun knows its coming.[29] On the basis of that statement, we have the following rule: people count the advent of the new moon only once the sun has set. [Proving the foregoing proposition,] Yusta, an associate, in the name of R. Berekhiah: And they traveled from Raamses in the first month on the fifteenth day of the month (Num. 33:3). Now if one counts only by the month, up to this point there had been only fourteen[30] sunsets. [Freedman, Genesis Rabbah, p. 41, n. 4: This is based on the tradition that the Nisan — the first month — in which the Exodus took place fell on a Thursday, while the actual new moon occurred after midday on the preceding Wednesday. It is further assumed that, when this happens, the moon is not visible until the second evening following, i.e., the evening of Friday. Hence if we counted time solely from when the new moon is visible, then by the Thursday on which they left, a fortnight after, there would only have been thirteen sunsets. Since, however, it is called the fifteenth of the month, we see that the month was calculated from the first sunset after the new moon.] One must therefore conclude that one counts the beginning of the month only from sunset.


Now if Pesach 5769 falls on the same day of the week as the Pesach of the Exodus, then we will also have other festivals that are on the same day of the week as they were in the days of the Exodus:


The first day of Pesach will be on the same weekday as Tisha B’Av.


The second day of Pesach will be on the same weekday as Shavuot.


The third day of Pesach will be on the same weekday as the following Rosh HaShanah, Succoth, and Shemini Atzeret.


The fourth day of Pesach will fall on the same weekday as the following Simchat Torah.


The fifth day of Pesach will fall on the same weekday as the following Yom HaKippurim.


The sixth day of Pesach will fall on the same weekday as the preceding Purim.


Thus we can see that we will have an entire year’s worth of festivals which will fall on the same weekday as they did during the year of the Exodus. This will truly be a most remarkable year!


The year 5768 is a Shmita (sabbatical) year, and is followed by 5769, the year in which we recite Birchat HaChama.


The following chart shows the sequence of Shmita years with the Yovel (and Yovel1) or Jubilee year. Please note that there are other opinions as to when the we celebrate the Yovel, as we have mentioned previously. Some of these opinions are documented in YOVEL.


Shmita Shmita

Cycle Year

Three Year 1 – 5762

Year 2 – 5763

Year 3 – 5764

Year 4 – 5765

Year 5 – 5766

Year 6 – 5767

Year 7 – 5768

Four Year 1 – 5769

Year 2 – 5770

Year 3 – 5771

Year 4 – 5772

Year 5 – 5773

Year 6 – 5774

Year 7 – 5775

Five Year 1 – 5776[31]

Year 2 – 5777

Year 3 – 5778

Year 4 – 5779

Year 5 – 5780

Year 6 – 5781

Year 7 – 5782

Six Year 1 – 5783

Year 2 – 5784

Year 3 – 5785

Year 4 – 5786

Year 5 – 5787

Year 6 – 5788

Year 7 – 5789

Seven Year 1 – 5790

Year 2 – 5791

Year 3 – 5792

Year 4 – 5793

Year 5 – 5794

Year 6 – 5795

Year 7 – 5796




First year of the next Shmita Cycle.

Year 50 – 5797


This is a Yovel year according to Rambam.


Nisan 14 Events


The following events occurred on Nisan 14:


Fast-day of the first-born. Soferim 21


Water swells on the earth in the days of Noah.

Day 104. Genesis 7:24


Cain and Able offer their sacrifices.  Genesis 4:3-5,

PdRE, section 21, Yonaton b. Uziel


Og comes to Abram and relates the capture of Lot.[32]


Isaac blesses Jacob and Esau. Genesis 27,  Midrash


Mordecai and the Jews fast for the second day.Esther 4:16


Preparation day.  John 19:14, 31


Yocheved hides Moses after a six month and one day pregnancy – day 37.[33]


Levites still consecrating the temple in Hezekiah’s day, day 14.  II Chronicles 29:17


Naomi and Ruth arrived in Bethlehem. Targum, Ruth 1:22


King Hezekiah fell critically ill. According to Seder Olam, King Hezekiah was taken ill three days before  the defeat of King Sennacherib – day 3.[34]


Yeshua has a Pesach sederJohn 13:1


Paschal lambs are killed at twilight. Exodus 12:1-6


Pilate releases Barabbas. Matthew 27:15-21


Yeshua was crucified. John 19:42


Curtain of the Temple rent.  Matthew 27:51


Holy dead are raised to life.  Matthew 27:52-53


Darkness came over all the land from the sixth until the ninth hour.  Matthew 27:34-45


The Service[35]


Once every twentyeight years, the sun is at exactly the same place in the sky, at the same hour and on the same day of the week, that it was at the time of its creation. We mark this occasion in the month of Nisan by rising at dawn to make the Birchat HaChama. After the Shacharit (morning) prayers are recited, everyone goes outside and recites with great simcha (joy), the following service.


Birchat HaChama Service


The service begins with the praise of the sun from creation:


Bereshit (Genesis) 1:14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; 15  and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. 16  And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. 17  And God set them in the firmament of the heaven to give light upon the earth, 18  and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. 19  And there was evening and there was morning, a fourth day.


Yiremeyahu (Jeremiah) 31:34-39 And they shall teach no more every man his neighbour, and every man his brother, saying, Know HaShem: for they shall all know me, from the least of them unto the greatest of them, saith HaShem: for I will forgive their iniquity, and I will remember their sin no more. 35 Thus saith HaShem, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; HaShem of hosts is his name: 36  If those ordinances depart from before me, saith HaShem, then the seed of Israel also shall cease from being a nation before me for ever. 37  Thus saith HaShem; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith HaShem. 38  Behold, the days come, saith HaShem, that the city shall be built to HaShem from the tower of Hananeel unto the gate of the corner. 39  And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.


Tehillim (Psalms) 136:1-9 O give thanks unto HaShem; for he is good: for his mercy endureth for ever. 2  O give thanks unto the God of gods: for his mercy endureth for ever. 3  O give thanks to the Lord of lords: for his mercy endureth for ever. 4  To him who alone doeth great wonders: for his mercy endureth for ever. 5  To him that by wisdom made the heavens: for his mercy endureth for ever. 6  To him that stretched out the earth above the waters: for his mercy endureth for ever. 7  To him that made great lights: for his mercy endureth for ever: 8  The sun to rule by day: for his mercy endureth for ever: 9  The moonand stars to rule by night: for his mercy endureth for ever.


Tehillim (Psalms) 84:12 HaShem of hosts, blessed is the man that trusteth in thee.


Tehillim (Psalms) 72:5 They shall fear thee as long as the sun and moon endure, throughout all generations.


Tehillim (Psalms) 75:2 When I shall receive the congregation I will judge uprightly.


Malachi 3:20 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.


Tehillim (Psalms 97:6) The heavens declare his righteousness, and all the people see his glory.


Tehillim (Psalms) 97:1-6 HaShem reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2  Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. 3  A fire goeth before him, and burneth up his enemies round about. 4  His lightnings enlightened the world: the earth saw, and trembled. 5  The hills melted like wax at the presence of HaShem, at the presence of the Lord of the whole earth. 6  The heavens declare his righteousness, and all the people see his glory.

Berachoth 59b Our Rabbis taught: He who sees the sun at its turning point, the moon in its power, the planets in their orbits, and the signs of the mazzaroth in their orderly progress, should say: Blessed be He who has wrought the work of creation. And when [does this happen]? — Abaye said: Every twentyeight years when the cycle begins again and the Nisan [Spring] equinox falls in Shabbtai שבתי (Saturn) on the evening of Tuesday, going into Wednesday.


We read Tehillim (Psalms) 148 just before the blessing:


Tehillim (Psalms) 148:1 Praise HaShem. Praise ye HaShem from the heavens: praise him in the heights. 2  Praise ye him, all his angels: praise ye him, all his hosts. 3  Praise ye him, sun and moon: praise him, all ye stars of light. 4  Praise him, ye heavens of heavens, and ye waters that be above the heavens. 5  Let them praise the name of HaShem: for he commanded, and they were created. 6  He hath also established them for ever and ever: he hath made a decree which shall not pass. 7 Praise HaShem from the earth, ye dragons, and all deeps: 8  Fire, and hail; snow, and vapour; stormy wind fulfilling his word: 9 Mountains, and all hills; fruitful trees, and all cedars: 10  Beasts, and all cattle; creeping things, and flying fowl: 11  Kings of the earth, and all people; princes, and all judges of the earth: 12  Both young men, and maidens; old men, and children: 13  Let them praise the name of HaShem: for his name alone is excellent; his glory is above the earth and heaven. 14  He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise HaShem.


Tehillim (Psalm) 90  <<A Prayer of Moses the man of God.>> Lord, thou hast been our dwelling place in all generations. 2  Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. 3  Thou turnest man to destruction; and sayest, Return, ye children of men. 4  For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. 5  Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. 6  In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. 7 For we are consumed by thine anger, and by thy wrath are we troubled. 8  Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. 9  For all our days are passed away in thy wrath: we spend our years as a tale that is told. 10  The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. 11  Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. 12 So teach us to number our days, that we may apply our hearts unto wisdom. 13  Return, HaShem, how long? and let it repent thee concerning thy servants. 14  O satisfy us early with thy mercy; that we may rejoice and be glad all our days. 15  Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. 16  Let thy work appear unto thy servants, and thy glory unto their children. 17  And let the beauty of HaShem our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.


Then we say the following blessing:


Blessed are You, HaShem, our G-d, King of the world, Who does the work of creation!


Tehillim (Psalm) 121 <<A Song of degrees.>> I will lift up mine eyes unto the hills, from whence cometh my help. 2  My help cometh from HaShem, which made heaven and earth. 3  He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4  Behold, he that keepeth Israel shall neither slumber nor sleep. 5  HaShem is thy keeper: HaShem is thy shade upon thy right hand. 6  The sun shall not smite thee by day, nor the moon by night. 7  HaShem shall preserve thee from all evil: he shall preserve thy soul. 8  HaShem shall preserve thy going out and thy coming in from this time forth, and even for evermore.

Tehillim (Psalm) 19 <<To the chief Musician, A Psalm of David.>> The heavens declare the glory of God; and the firmament sheweth his handiwork. 2  Day unto day uttereth speech, and night unto night sheweth knowledge. 3  There is no speech nor language, where their voice is not heard. 4  Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 5  Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. 6  His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. 7 The law of HaShem is perfect, converting the soul: the testimony of HaShem is sure, making wise the simple. 8  The statutes of HaShem are right, rejoicing the heart: the commandment of HaShem is pure, enlightening the eyes. 9  The fear of HaShem is clean, enduring for ever: the judgments of HaShem are true and righteous altogether. 10  More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 11  Moreover by them is thy servant warned: and in keeping of them there is great reward. 12  Who can understand his errors? cleanse thou me from secret faults. 13  Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. 14  Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, HaShem, my strength, and my redeemer.


Tehillim (Psalm) 8 <<To the chief Musician upon Gittith, A Psalm of David.>> HaShem our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. 2  Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. 3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; 4  What is man, that thou art mindful of him? and the son of man, that thou visitest him? 5  For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. 6  Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: 7  All sheep and oxen, yea, and the beasts of the field; 8  The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. 9  HaShem our Lord, how excellent is thy name in all the earth!


Habakkuk 3:11 The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.


Yeshayahu (Isaiah) 60:1 Arise, shine; for thy light is come, and the glory of HaShem is risen upon thee.


El Adon al kol hama’asim is sung.


Aleinu is sung.


Makkoth 23b R. Hanaiah ben Akashia says: The Holy One, blessed be He, desired to make Israel worthy, therefore gave He them the law [to study] and many commandments [to do]: For it is said: HaShem was pleased for His righteousness’ sake, to make the law great and glorious.


Finally, if a minyan is present we say Mourner’s Kaddish:


May His great name grow exalted and sanctified (Amen!) throughout the world which He has created according to His will. May He establish His kingdom in your lifetime and during your days, and within the life of the entire House of Israel, speedily and soon; and say, Amen.

May His great name be blessed forever and to all eternity.

Blessed and praised, glorified and exalted, extolled and honored, adored and lauded be the name of the Holy One, blessed be He, beyond all the blessings and hymns, praises and consolations that are ever spoken in the world; and say, Amen.

May there be abundant peace from heaven, and life, for us and for all Israel; and say, Amen.

He who creates peace in His celestial heights, may He create peace for us and for all Israel; and say, Amen.




This study was written by

Rabbi Dr. Hillel ben David

(Greg Killian).

Comments may be submitted to:


Rabbi Dr. Greg Killian

12210 Luckey Summit

San Antonio, TX 78252


Internet address:

Web page:


(360) 918-2905


Return to The WATCHMAN home page

Send comments to Greg Killian at his email address:


[1] Shulchan Aruch 229:2, Mishna Brura 7, Rambam Hilchot Berachot 10:18

[2] Bereshit (Genesis) 1:14

[3] An acronym for Torah, Neviim, and Ketuvim, the so called Old Testament.

[4] This eruv allows us to cook on the second day of Yom Tov so that we can eat on Shabbat. This eruv is prepared on erev Pesach, the same day we say Birchat HaChama.

[5] This is a Jubilee year according to Rambam. See also yovel1.

[6] According to Tekufat Shmuel

[7] In its apparent motion in the ecliptic, the sun has four ‘turning points’ which mark the beginnings of the four respective seasons. These points are generically referred to as the tekufoth (sing. tekufah). They are: the two equinoctial points when the sun crosses the equator at the beginning of spring and autumn respectively, and ‘turns’ from one side of the equator to the other; and the two solstices, when the sun is at its maximum distance, or declination, from the equator, at one or other side of it, at the beginning of summer and winter respectively, and instead of progressively increasing its declination it ‘turns’ to decrease it progressively. (It may be mentioned that the term ‘tekufah’ is also used not only for the beginning of a season but for the whole of the season itself.)

[8] The vernal or autumnal equinox is not a fixed point in relation to the signs of the mazzaroth, but keeps on changing its position to the extent of 50.1″. (50.1 seconds of arc) per year. This movement which is called ‘precession of the equinoxes’ is due to the continual shifting of the point of intersection of the ecliptic with the equator, but was believed by the ancients to be due to the progressive movement of the signs of the mazzaroth. As the result of precession, the equinoctial point which 2,000 years ago was the beginning of the sign toleh (first point of toleh) has since shifted 30¡ to the sign Dagim, although it is still spoken of as the first point of Toleh.

[9] The reference is to the sun at its turning point (Rashi).

[10] As the sun and moon were created on the 4th day, the beginning of the twenty-eight year cycle is always on a Wednesday which begins at the vernal equinox at 6 p.m. on Tuesday. This, according to computation coincides with the rise of Saturn, v. Rashi.

[11] Students of Rabeinu Yonah, Rif Berachot 43b

[12] Guide II, 10

[13] V. Feldman, op. cit. p. 199.

[14] During the first hour of that night (at the creation, and subsequently, every twenty-eight years), the planet Shabbtai is visible (because the planets’ order according to the nights, is ‘Katznash Chalam’). (b) ‘Shetzem Chanchal’ – is the acronym of the first letters of the seven planets: Shabbtai, Tzedek, Ma’adim, Chamah, Nogah, Kochav and Levanah. The order in which they appeared at the beginning of the day – each day of the week i.e. Shabbtai appeared first – at the creation – during the first hour of Sunday morning, Tzedek during the first hour of Monday morning, Ma’adim of Tuesday, etc. The order in which they appear at night, beginning with Motza’ei Shabbat, is, ‘Katznash Chalam’ Kochav on Motza’ei Shabbat, Tzedek on Sunday night, Nogah on Monday night, etc. This was the order at the time of the creation, and it is the order which is resumed on the night of Tekufah Nisan every twenty-eight years. The order in the day, starting from Sunday morning, is ‘Chalam Katznash’, as we explained. (Note: This cycle is actually resumed every sevenyears, and it is the exact same positioning of the planets in the sky that occurs only once in every twenty-eight years).

[15] the ‘Ostrovster Admor’, Sichot-Mair Einei Hachamim Mhadura Tenina Page 52, 5685 (1925)

[16] From here we learn that both these Birchat HaChama were connected to redemption.

[17] If so, then that is good news, VERY good news. For, the third time that the sun finds itself back in its original position on an Erev Pesach, which has to be on a Wednesday, the day on which it was put in its place during the week of Creation, will be in 2009, or 5769—the eighth year of THIS Shmita cycle! What an amazing coincidence.

[18] The significance I will not fully explain. Chazal encoded in to halachah the physics of how to understand time, pointing to the final Geulah. Therefore Birchat HaChama is significant, but this coming Birchat HaChama in 5769 is not independently significant. This cannot be readily derived or understood by itself, and requires further study of the Jewish calendar, as well as Kabbalistic works, namely the Zohar, the writings of the Ariza”l, and the GR”A. The halachah screams out about its own inaccuracy because it is trying to tell you something deeper.

[19] Rabeinu Avraham ben David HaLevy, zs’kl, commentator on the Talmud and a great 12th Century authority known as the RaBaD, brings solid proof the year תשס”ט 5769 is in fact Shnat Yovel.

[20] Avraham Azulai, zs’kl, that says, “The redemption will be in the year of “Yovel”.

[21] Chesed Le’Avraham (Maayan 2, Nahar 59)

[22] Amos 4:7

[23] I.e., not actual famine, but the first signs thereof, no one being completely satisfied.

[24] Lit., ‘men on whose behalf miracles occur.’ — Jast.

[25] Lit., ‘plenty and no plenty’.

[26] Either Heavenly voices announcing the advent of Messiah, or the blasts of the great Shofar; cf. Isa. XXVII, 13.

[27] Though troubles and evil decrees have come in abundance, they were not in the order prescribed.

[28] See chronology for more insights.

[29] Tehilliom (Psalms) 104:19

[30] Genesis Rabbah 6:1: thirteen

[31] This is a Yovel year as we saw in Yovel1.

[32] Targum Pseudo Yonatan to Bereshit 14

[33] Artscroll Mesorah on Shavuos, page 61

[34] 2 Kings 20:1, Seder Olam 23

[35] Shulchan Aruch, Mishna Beruah, and Rabbi Moshe Sofer.

[36] Chassidus explains the nature of “koach” is to descend below to be enclothed in the lower regions to there effect an elevation.

[37] The Rosh – Yalkut Reuvaini

[38] Baal HaTurim Bamidbar 27:16

[39] Bereshit Rabbah 58:2

[40] Tosafot (Rosh HaShana 27a) reconciles between them by saying that the creation happened in two stages: First it was conceived in G-d’s mind, and then it was actualized.

[41] Niddah 54a

[42] Bereshit 1:1

[43] Shemot 20:1

[44] Shemot 3:12

[45] Menachoth 97b

[46] Baal HaTurim

[47] The Antiquities of the Jews, by Flavius Josephus, Part 26 out of 26.

[48] Amos 4:7

[49] I.e., not actual famine, but the first signs thereof, no one being completely satisfied.

[50] Lit., ‘men on whose behalf miracles occur.’ — Jast.

[51] Lit., ‘plenty and no plenty’.

[52] Either Heavenly voices announcing the advent of Messiah, or the blasts of the great Shofar; cf. Isa. XXVII, 13.

[53] Though troubles and evil decrees have come in abundance, they were not in the order prescribed.

[54] This is a Jubilee year according to Rambam.

[55] The Comprehensive Hebrew Calendar: Twentieth to Twenty-second Century, 5660-5860, By Arthur Spier

[56] © 2009 Rabbi D. Kramer

Those of you who have completed this study to this point, let me just say well done. What you should have gathered by now is that Judah is just as not sure as most Christians about the timing of the Jubilee years and or what they mean. Yehovah has reached down and touched you and opened your mind up to know and to understand the Jubilee years, and when they will be and what they mean in terms of prophecy. Judah has also some key elements but they too have strayed from the plume line of truth.

In our newest book The Mystery of the Jewish Rapture, we tell you about a true story of a plane full of passengers that off course by just one degree and then crashed killing all on board. Judah has lost when the Jubilee years are. You have this precious information and now can prove it. That is a gift from Yehovah.


  1. Sue

    Thank you for taking the time to get the newsletter out for the Sabbath here in Australia.

    • Joseph F Dumond

      Shabbat Shalom Sue, we have tried to have the newsletter out in time for our brethren in Australia in time for Shabbat for a long time. So I do approach your comments. Thank you for reading it.

  2. MT Head

    The GRA is quoted in the article as stating the Messiah will come when Chesed is in the mouth of Yesod. If the jubilee cycle started in 1996 that would put this in 2031 if you overlay the counting of the omer into the cycle of years. Two years before your reckoning?
    I know I need to re-read your 2300 days to try and understand your reasoning but you do seem (and all credit to you) to be re-evaluating your work.
    Is there room for adjustment in your calculations for the two witnesses and the flight into Moab?

    • Joseph F Dumond

      Shabbat Shalom Morris, I am constantly looking at and checking my information. One of the reasons I shared this study was to show you how the Orthodox are thinking and they are basing their understanding on their current understanding of when the Sabbatical year is. And at the same time to show how they are still guessing at when the Jubile years are. I did not blow my own horn about the 89 Sabbatical and Jubilee year proofs I have which all match and confirm precisely when each and every Sabbatical and Jubilee year is in history.
      So on that matter, I have not changed and in order to be changed all 89 of my proofs must be proven to be false. And no one has done that to date nor tried.
      I had originally believed the Messiah would not come back until 2045 the start of the 7th Millennium. Then later it was 2033, the last year when Satan would be locked away. At the same time, I also hold to His not coming until the end of the 7th Millennium. Then in the last few months, I am leaning to His coming in 2024, but not landing on earth until 2030. Again like the Rabbis, I am trying to apply what I know about the Sabbatical and Jubilee cycles with what I understand about prophecy. I am rock-solid about the Sabbatical and Jubilee years. As to all the rest, I am watching and listening and not afraid to change if I need to. It is not about being right. It is and always has been about obeying Him.

  3. MT Head

    Shabbat Shalom, Joe. Apologies, I’d missed understanding you’d revised your view of the year. It was late evening when I read.

    I have read much Jewish writing over the past few years so I’m really interested to see how they are aligning with your insights into the Jubilee cycles. I’m convinced your proofs are correct, just was unsure of some interpretations hence me asking about the revised expectations.

    The quote regarding Chesed in Yesod is particularly significant in my understanding as it add so much context to the spiritual process of events.

    Off to re-read many things.

    I pray the Truth will become clearer to all of us that seek diligently. Thanks for your persistence and openness.

  4. Jake Harmina

    Hello Joe and all.
    Regarding the disasters and earth changes we are seeing, Yahweh allows and sends grief so as to push us to repentance. He is a jealous El, not wanting us to spoil our relationship with Him by compromising with the world and other gods. His correction might be tough, but it comes out of love for us and for our own good. My own thoughts on Yahshua’s arrival is that it will all be done by 2030, thus, the Witnesses will be here before that. I agree with the elder Rabbis, the End Times are here. Blessed Sabbath to all

  5. Ella H Morgan

    Such depth makes my head want to explode. Thank you Bro Joe for all your time and energy to cipher through the maze and share with us.

  6. Peter Smith

    Grandpa Joseph, aka “the Ditchdigger” :
    I’ve been reading Sightedmoon since possibly 2007. Bought several of your books and passed them on. My favorite is Remembering the Sabbath Year 2016, and oldi I know.
    Greg Killian’s site is very informative. As well as the Shamitta and Jubilee years you turned me on to him. Killian and the site make the argument that Yeshua was not, and could not have been the the result of the Holy Spirit impregnating a woman and still have been a descendent of David and the House of Judah. Thoughts? Sincerely, the Janitor, Oregon coast

  7. Ari Osborne

    Dear Joseph

    I saw what has been happening in Canada, I was in Vernon BC Canada for a month during 1980’s.
    It is a place of peace & rest when one has repented of one’s past ways before The Almighty.
    We need each day to seek His face and put right any sin we commited that day-that week.

    Shalom Arieh

  8. Benedict B

    Thanks GrandPa Jo for your work and dedication to share and teach us.


Submit a Comment

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.