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Is it תשפ"ה 5785 or תתק"נ 5950 ?

 

 According to our calendar, we will be ushering in on Rosh Hashana the year 5785. 

Approximately 165 years are missing from our calendar. The correct year should be 5950. (only 50 years to the year 6,000)

My nephew R. Ari Dick שליט"א,explained the following חשבון

חורבן בית ראשון happened in 587 BCE - this much is indisputable, as it is corroborated by Babylonian, Egyptian, and Greek inscriptions which match very closely to the accounts in מלכים,ירמיהו & דבר הימים
 
חורבן בית שני is commonly taken to be 70 CE by secular historians, but it could be off by a year or two, so it may have been 68 or 69. There is a מחלוקת between רש"י and תוספות about whether the בית המקדש was destroyed in the 420th year, or after 420 years (ע"ז ט' ע"ב). This מחלוקת is based on the fact that it was a מוצאי שמיטה year. Based on this, the חורבן should have been 68 or 69. However, we are not so concerned with one year, compared to the bigger problem of 165 years described below.

This puts 656 between חורבן בית ראשון and חורבן בית שני. The chronologies of these years are very well known, and we know exactly who were the Persian and Greek Kings during these years and how many years each of them reigned, based on multiple corroborating sources. We know exactly when Alexander conquered Israel (329 BCE), and this means there were at least about 400 years from him to the destruction. And the Persian kings from Cyrus to Alexander take up about 200 years. So there are about 600 years - 587 to be precise, that the בית שני lasted.

But according to סדר עולם, there should have been 70 + 420 = 490 years between חורבן בית ראשון and שני. This means there are about 166 years missing from our current Jewish date of 5784. Of course, it could be off by a couple of years here or there due to kings starting their reign in the middle of a year, and the year being counted for both, and other such inaccuracies, but 5784 is definitely too low. In general, you need to add about 166-8.

This issue was addressed by many gedolim, from R Azariya min Ha'adumim  to Rav Shimon Schwab זצ"ל."
In a 1962 essay, Rabbi Shimon Schwab suggested that the 168 years were consciously removed from the Jewish calendar to obscure the date for the coming of Mashiach. However, in 1991, Rav Schwab felt that he had to pull back from his previous position and retract his suggestion.

 

How to count?

 

COUNTING THE י"ג מדות   אריז"ל -גר"א   ר' תם   רמב"ם-רי"ף   ר"ן               אל 1 ה'   ה' 1 ה' רחום 2 ה'   אל 2 אל וחנון 3 אל   רחום 3 רחום ארך 4 רחום   וחנון 4 וחנון אפים 5 וחנון   ארך אפים 5 ארך אפים ורב חסד 6 ארך אפים   ורב חסד 6 ורב חסד ואמת 7 ורב חסד   ואמת 7 ואמת נוצר חסד 8 ואמת   נוצר חסד לאלפים 8 נוצר חסד לאלפים 9 נוצר חסד לאלפים   נושא עוון 9 לאלפים נושא עוון 10 נושא עוון   ופשע 10 נושא עוון ופשע 11 ופשע   וחטאה 11 ופשע וחטאה 12 וחטאה   ונקה 12 וחטאה ונקה 13 ונקה   לא ינקה 13 ונקה

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the flat tire

 

Parshas Hashavua כי תצא Parshas Hashavua    כי תצא     Did you know? (224)   לא תראה את חמור אחיך --- הקם תקים עמו Did you know? When traveling on the road and you see a Yid (even non-frum) stuck on the side of the road, you might be עובר on a לאו & עשה if you don't stop and go out to help him.  אילת השחר עה"ת

Drafting Yeshiva Bachurim

 

Parshas Hashavua  כי תצא          לא יצא בצבא דברים כ"ד :ה       Drafting Yeshiva Bachurim  In the times of the חתם סופר, Governments  imposed quotas on communities to supply young men for the military. The community was responsible for supplying a set amount of young men for the draft.  The selection of those to be drafted was in the hands of the community leaders. Officially they would enter all the names in a    גורל  (lottery) and pull out the fortunate ones who would be exempt. Historically the selection process was riddled with corruption. The poor and the defenseless suffered grave injustices. The חתם סופר (Shu"t 6:29) writes that many גדולי ישראל had no choice in the matter and had to turn a blind eye to this.  The חתם סופר rules  " Since the law of the land  is for the community to supply the army with young  men. we have the rule of דינא דמלכותא דינא  Halachically, everybody is equally responsible to serve. Favoritism should not be given to anyone. Even the low lives and non-Frum מחללי שבת etc. must be treated equally and their names entered in the גורל.   Those who exclude even secular Yidden  by not placing them in the lottery depriving them of a fair chance are גונבי נפש ומכרו (kidnappers) The only exception, are the Yeshiva Bachurim. who are exempt מדין תורה from serving in the army (based on the Gemoro Bava Basra 8a.) therefore even if there is no specific exemption from the government we exempt them automatically".  The חזון איש (Bava Basra 7b*) writes that the exemption of רבנן (Yeshiva Bachurim) is only applicable when there are others available to serve.  If however, all are רבנן then the rule of אין סומכין על הנס applies and even  Yeshiva Bachurim need to be drafted. אין סומכין על הנס I am just wondering, according to the חזון איש, a)  If we were to find ourselves in a situation where there aren't  enough non-Yeshivah Bachurim soldiers in the army would there then be a חיוב for Yeshivah Bachurim to join the army? b) A Yeshivah Bachur whose מדת הבטחון is weak and is not fully convinced that תורה מגנת עליהן would he also be exempt? * printed in Ch. Mishpat Siman 5

 

 

Can you crack the code?

 

I recently read parts of a biography of Harav Hagaon R. Avrohom Ganichovsky zt"l (R.Y. Tchebin) R. Avrohom Ganichovsky, whenever he met his friend להבדיל בין חיים לחיים, RSKBH"G Harav Hagaon R. Dov Landau Shlita (R.Y. Slabodka) they spoke in learning in code language. One mentioned a few words or a מראה מקום and the other responded the same way. They both understood what the other meant to say. I once heard of an outstanding Talmid Chacham who said on himself that he feels like the biggest Am Haaretz when he stands next to these two Gedolim talking in learning and he has no clue what they are discussing. The ספר gives an example and writes, They met  on Sunday פ' כי תבא and R. D. Landau told him that during קריאת התורה of the past Shabbos he was thinking, "האם לא יוכל לשלחה חל על לא יוכל שלחה" To this R. A., Ganichovsky responded "בשלא כדרכה" There is no explanation in the ספר for the meaning of this conversation or what it's all about. Can you crack the code?     R. D. Landau was thinking, "האם לא יוכל לשלחה חל על לא יוכל שלחה" To this R. A, Ganichovsky responded "בשלא כדרכה" *Perhaps we can assume, R Dov Landau Shlita was thinking during קריאת התורה פרשת כי תצא  if one is מוציא שם רע on his אנוסה, being there is an existing לאו of לא יוכל שלחה Is there an additional לאו of לא יוכל לשלחה of מוציא שם רע? To this R. A., Ganichovsky zt"l responded, this is only possible if he was מאנס her שלא כדרכה. *Tens of תלמידי חכמים responded with the same answer

Full of --it

 

Parshas Hashavua כי תצא   (ויתד תהיה לך על אזנך (דברים כ"ג: י"ד     During the time of the second Bais Hamikdash, various sects and cults existed. Among them was the ”Issi’im”  חז"ל called them “טובלי שחרית”.(went to the Mikveh every morning).  The טובלי שחרית considered טהרה and hygiene as one and were very strict about it. They frequented the Mikveh numerous times throughout the day. They started the day by going to the Mikveh. They also went to the Mikveh before the meals, after relieving themselves and if they touched someone who was from a lower cast.   They also had their חומרות in Hilchos Shabbos.  They  wouldn't relieve themselves  the entire Shabbos  because they wouldn’t use a shovel on Shabbos.     Now that you know this piece of history you will understand Pshat* in the Gaon on the last תוספתא in מסכת ידיים (שהוא מלא צואה ולזה לא מהני טבילה) *About twenty years ago in Bnei Brak, I met with רשכבה"ג הרב הגאון ר' דב לנדוי שליט"א and asked him Pshat in this גאון. After he told me מלא צואה refers to עבודה זרה  I explained to him my Pshat. He immediately admitted & agreed with my פשט that it means צואה ממש  אוצר ישראל- איסיים