Is 5786 the Year of Mashiach?

Rabbi Yossi Saadeh

Thank you to the anonymous commenter who sent this.

Your Enemies Shall Shrink Before You

ME'AM LOEZ - The Torah Anthology - The Book of Esther

via Pasuk Post [links to FB]

Haman took the robes and the horse and dressed Mordecai. He led him on horseback through the main boulevard of the city and called before him, "Thus shall be done to the man whom the king wishes to honor." [Esther 6:11]

Seeing that he had no choice, Haman went to the royal storehouse, depressed and defeated. He was in a state of shock and could hardly walk. He took the king's coronation robes and placed them on his shoulder. Then he went to the royal stables and got the king's first horse. Trembling, he went to Mordecai. 

Mordecai had his head covered with his tallith, and he was reciting the Sh'ma and the morning prayers. As he finished he saw Haman approaching, and seeing the horse, assumed that he was coming to kill him. 

Haman could barely open his lips. "Mordecai. Come. G-d always does miracles for you. I planned evil for you, but I am suffering for it. Rise and let me dress you with these royal robes. Get up on the king's horse. The king gave me orders and I dare not disobey." 

"Where's your respect?" replied Mordecai. "Don't you see that I'm wearing sackcloth and ashes? Should I put on the king's robes without first bathing? Don't you have any respect for the king? Before I put on the royal robes, I'll have to have a bath and a haircut. I have been fasting for three days and nights, and I have very little strength." 

Esther had heard that Mordecai was to be paraded through the city and honored for saving the king's life. She issued orders that all stores and businesses should be closed so that everyone could witness the parade. When Haman tried to find a bathhouse and barber shop, none were open. Finally, Haman had no other choice but to heat water and draw a bath for Mordecai. 

Haman went to find a barber to cut Mordecai's hair but he could not find one. They had all closed their shops and were waiting for the big parade. Not having any other choice he cut Mordecai's hair. 

The haircut was finished, Haman dressed Mordecai in the royal robes and placed the crown on his head. "Come mount the horse, " said Haman. 

"I can't," replied Mordecai. "I am too weak from my long fast." Haman was desperate. He had to follow the king's orders. "Come mount the horse. I'll bow down and you can climb up on me." 

Very fitting, thought Mordecai. A fulfillment of the verse, "Your enemies shall shrink before you, and you shall step on their highest ones" [Deuteronomy 33:29]. 

Mordecai mounted the horse and began to praise G-d. "I will praise you, O my G-d, for you have lifted me up, and have not allowed my enemies to make merry with me." 

Twenty-seven thousand men carrying gold cups and pillows marched before Mordecai, all chanting, "Thus shall be done to the man whom the king desires to honor." All the Jewish men followed Mordecai, overflowing with happiness. Jewish women who could not leave home watched from the windows and took up the chant, "Thus shall be done to the man whom the king desires to honor." 

Esther stepped forward to greet Mordecai. Seeing him riding the royal horse and wearing the robes of state, she offered thanks to G-d. She said to Mordecai, "It is a fulfillment of the verse, 'G-d lifts the impoverished from the dust; from the dung-heap, He raises the hopeless' [Psalms 113:7]. Because of your sackcloth and ashes, G-d raised you up in this manner." 

The Seventh of Adar

"And you will command the Children of Israel" [Tetzaveh 27:20]

The Vilna Gaon asks why the verse begins with Hashem instructing Moshe "And you will command..." without first stating the standard opening "Hashem spoke to Moshe, saying..."

The answer, said the Gaon, is as follows:

The day of Moshe Rabbeinu's passing [and day of his birth] was the seventh of Adar. In most years, this day falls out during the week in which Parshas Tetzaveh is read. Now, in the entire Parshas Tetzaveh, Moshe's name is not mentioned, even once. This alludes to the fact that Moshe's demise took place during this week.

However, continued the Gaon, even though Moshe's name is not mentioned explicitly in Tetzaveh, it is nevertheless there in a hint:

There are 101 verses in the Parsha. If the letters that comprise the name "Moshe" - משׁה -are spelled out in their entirety, we would have the following:

מ the letters comprising Mem are מ מ -

שׁ the letters comprising Shin are שׁ י ן -

ה the letters compring Hey are ה א -

Total numerical value: 446

If we add up the numerical value of all these letters, and then subtract the numerical value of משׁה [Moshe: 345] - we will be left with the number 101 - the exact number of verses in the parsha.

Source: Rabbi Y. Bronstein

Favoritism in Heaven is Acquired Down Here

by Rabbi David Hanania Pinto

"You shall make vestments of sanctity for Aharon" [Tetzaveh 28:2]

Going about our daily life, we encounter many different sorts of people. There are the successful ones and the ones who constantly fail; those who are energetic and those who take life easy. There are people who are greatly respected and those who are less valued. There are also people who have 'connections' - children of important personalities or famous askanim; they are the ones who can resolve almost any predicament, with minimum time and effort…

This latter group is in a special category; everything falls into place for them almost by itself - they find work easily, they have friends in all the right places, they are accepted in the best educational institutions, and in the Beit Haknesset too they are accorded all the honors. The cherry on the cake is that when they need to deal with an issue in a government office, or sort out a problem with the local council they enjoy special treatment; lengthy procedures are carried out with alacrity and in a most efficient manner and they also receive all kinds of benefits…

But in heaven, Rabbi Osher Kovlesky shlita enlightens us, there is no such thing. All people are considered equal and are judged according to their deeds alone. Benefits are bestowed on those who have earned the merit. But there is nevertheless one group, a special 'elite' group, whose members do enjoy special reprieve in heaven. They are dealt with lightly, processes are shortened for them, they are assisted in closing their case, and their sins are bypassed. They automatically merit lenient treatment, not down in this world but in heaven – the place where it matters the most…

How does one join this club? It is open to one and all. One's country of origin makes no difference, nor does one's financial status. Those who enjoy special benefits in heaven, those who merit efficient service in the most valuable place - are those who give in to others, those who show submission. They behave with restraint, know how to defer to others and to be flexible and they know how to yield even when they truly deserve something.

Chazal have revealed a wonderful concept: "המעביר על מידותיו" – one who yields and doesn’t take a stand over offenses that were done to him, "he is forgiven for all his sins" – he merits heavenly assistance to fully repent. His repentance is given priority, he is treated with reprieve when seeking to erase debts and sins, and the focus is on judging his merits.

But one moment, how can this be? In heaven, nothing is overlooked. Heaven reckons every word that comes out of our mouths and every sight that we gaze at; a careful note of our every deed is recorded, "for all these things G-d will call you to account" [Kohelet 11:9]?

This is certainly correct - if we too behave according to the strict law and we are most particular about everything that others do to us! But, if we know how to yield and we are prepared to behave beyond the strict letter of the law, then in heaven we will merit the same attitude: we will be rewarded with abundant merits which will glide over our sins.

In this parsha we are told about the garments of the kohanim, the special clothing that Ahron and his sons wore. Aharon HaKohen "loved peace and pursued peace". This was his essence. He was a person who exuded peace and went out of his way to make peace between others and to increase peace and brotherhood. One of the most effective tools for increasing peace and friendship is to adopt the trait of giving way, to forgo and forfeit. We should firmly resolve that we are prepared to flee from all strife and peace is our priority, even if this means forgoing in any way.

The next time someone takes our place in the line, or takes advantage of us in any way for example by blocking our air or light, or parking in our private space – we can be right and make sure that he doesn’t get away with it, but it is much more worth it to be clever - to surrender and show restraint, to move on. At that moment we may seem weak in other people's eyes, but right then all our books of debt will be opened in Heaven, and entire pages will be deleted without batting an eyelash. We will merit special benefits and alleviations, which will cause our repentance to be accepted willingly and with ease. It could be that the person will again park in your space, and it is totally correct that someone insulted you so deeply that there is no way you are going to help him, and maybe the neighbor's extension blocks your light – but it is so much more worth it to merit a stream of benefits in heaven! To forgo and receive preferential treatment in the place where life itself is determined, is of much greater worth!

The Final War and Fall of the Erev Rav

Published Motzei Shabbat

Rav Ron Chaya - French with auto-translate subtitles

The world seems to be heading towards a war of unprecedented scale. Yet, prophets have been foretelling these events for millennia. But who is this mysterious internal enemy, the "Erev Rav," who is weakening the Jewish people? Indeed, is their downfall the necessary condition for the coming of the Messiah?

When Will Moshiach Arrive ?

Bava Batra 12a-b

When studying the Bible we find that prophecy begins to wane during the Second Temple times, and that by the time the Second Temple was destroyed, prophecy has largely ceased to exist. The Gemara on today’s daf discusses what became of nevuah – of prophecy. 

Rabbi Yochanan taught that from the time the Temple was destroyed, nevuah was taken from the prophets and given to shotim and tinokot – to fools and to small children. 

This difficult statement has been the center of much debate and discussion among the commentaries.

The Maharsha rejects the notion that true prophecy has been given to these kinds of people. The concept of prophecy – of the ability to receive the word of God – must be given to those people who are on a high spiritual and intellectual level. He suggests that we are not discussing true nevuah here, rather a lower level of foreknowledge that comes through a supernatural force, but not through a real relationship with God. 

The Iyun Yaakov suggests that the lack of nevuah after the destruction of the Temple is a consequence of the fact that en nevuah shorah ela mitokh simcha – that prophecy can only take place in a setting of joy – and after the destruction of the Temple, people with high levels of intellectual and spiritual sensitivity cannot reach a level of joy that would allow them to connect with the Almighty. Specifically because of their lack of sensitivity, fools and children may occasionally undergo a prophetic experience.

The Maharal explains that there is a constant barrage of prophetic waves that emanate from on high that are beyond the comprehension of people with normal intellect. Ordinarily, only select individuals – nevi’im – are able to tap into these waves and still retain their sanity, while ordinary people cannot receive these waves because of their source, which is beyond comprehension. It is specifically those individuals whose intellect does not stand in the way of their comprehension – like children and fools – who can occasionally receive these messages.

Source: OU  [halfway down the page]

And bearing all that in mind..... this child seems to know when Moshiach is coming.... Hebrew and there are english subtitles, they came up instantly for me but you may have to toggle something to get them. Click on CC, click on settings and navigate to auto translate.

Destined to Fall

H/t Doniel Stochel

‏"אם לוקה החמה בראש חודש אדר, מנהיג המיצר לישראל עתיד ליפול באותו החודש". (ליקוטי מהרי"ח, סוכה כ"ט) 

“If the sun is eclipsed on Rosh Chodesh Adar, the ruler who causes distress to Israel is destined to fall in that same month.” [Likutei Mahari”ch, Sukkah 29] 

There was a solar eclipse on Feb 17 / R"H Adar. 

An annular solar eclipse (a “ring of fire” eclipse) occurred on February 17, 2026 as the Moon passed between the Earth and Sun and covered most of the Sun’s disk.

The Month of Adar and the Clarification of Esau

by Gal Einei : Rabbi Yitzchak Ginsburgh

The root Adar appears five times in the Torah. The rule is that the first appearance of a root in the Torah is the most important and expressive of all. The first appearance of the root “Adar” in the Torah is in Genesis 25:25, refers to the birth of Esau: “And the first one emerged ruddy, completely like a cape of hair (Aderet [root of Adar] se’ar), and they called his name Esau.” This is the root of Adar in the Torah, aderet se’ar. The Torah refers to only two people as red-complexioned: Esau and King David. From this we learn that King David, the King Mashiach, comes to rectify the red-complexioned Esau. 

In Hebrew, the word for “red” is adom, cognate to Adam. There is something red in the essence of man. Adam is also cognate to adamah (earth). Apparently, the archetypical earth is red clay. The word admoni (אדמוני) used to describe the red-complexioned Esau has the numerical value of 111, which is the same numerical value as the word פלא (wonder) and אפל (dark). In the personality of man, we have an illuminated side and a dark side. (This is the secret of “according to the will of איש ואיש(this man and that man)” in the Scroll of Esther. In the redemption, the verse “איש ואיש (this man and that man) will be born in it”[1] will be fulfilled. The average value of איש ואיש is Mordechai Hayehudi (the hero – along with Queen Esther) of the Scroll of Esther. His illuminated side is white, while the dark side is red. There is something red in the dark side. 

Every person has their Jacob and their Esau, who are also their Mordechai and Haman. The illuminated side is Jacob and Mordechai. The dark side is full of potential. Who sensed Esau’s potential? His father, Isaac. Hence “And Isaac loved Esau, for “there was hunting in his mouth.”[2] Esau hunted him with his words. In the Torah portion of Mishpatim it says, “And he did not hunt, and God brought it to his hand and I will appoint for you a place to where he can flee.”[3] Rashi on this verse provides us with a lengthy analysis of the root of the word צדה (hunt) and concludes that the meaning is like an ambush. Apparently, each of the sides of a person’s personality – the illuminated side and the dark side – lie in ambush for each other. 

Esau is full of potential. It is impossible to bring the redemption without him. The Lubavitcher Rebbe said that in our generation, Esau is ready – the dark side is ready for “the advantage of light over darkness.” In potential, he has more light than the original light. 

Why is the month of Adar connected to the dark side? First, Haman was happy that the lot fell on the month of Adar. The sages say that he was happy because he knew that Moses had died in the month of Adar. In general, though, there is something about Adar that is a dark month, the month of Esau, who was born like an aderet (Adar) cape of hair. 

The holiday of the month of Adar is Purim, the month in which everything is transformed. On Purim we eat and drink until we don’t know the difference between “cursed is Haman” (the dark side) and “blessed is Mordechai” (the illuminated side). On Purim, we have to reach a state in which we cannot differentiate between the dark side and the illuminated side, a state in which all seems the same; one simple unified state. 

The first appearance of Adar in the Torah in connection with a garment (cape) shows the connection of this month to garments and the world of garments. It is customary to wear a costume on Purim. This Purim, we can wear the cape of Esau and transform it into the cape of Elijah the Prophet. Esau means “completed” and indeed, Esau was born completed. The time has come for us to complete the clarification of Esau. The Lubavitcher Rebbe said that we have already completed the service of clarification. Everything is finished, everything is Esau (completed). 

[1] Psalms 87:5. 

[2] Genesis 25:28. 

[3] Exodus 21:13.