Avraham and Lot

In the document about Avraham, find the life of Avraham, son of Shem, and Lot, son of Yafeth. Two chapters are not included, Bereshit 17 (about the Brit Mila) and 23 (about buying the burying plot in Chevron), and a relatively small number of verses are similarly omitted, because of the priestly editor.

Lot is described as fathering Moab and Ammon. Avraham gets from HaShem a very important promise regarding the land, around which everything circles. Avraham's sons divide into two groups. From Sarah his wife, almost taken by the Egyptian Paraoh, there is Yitzchak, his miraculous son, who almost was not born, and almost died prematurely. Yitzchak finds his wife Rivka in a special, almost supernatural, fashion. Yitzchak and Rivka are the subject of the next Torah chapter. And there is Yishmael, as well as other brothers, who are described as taking hold from near Mitsrayim to near Assyria.

Shem and Yafeth

In Toledot HaShamayim v'HaAretz you will find how (what remains of) Parshat Noach is a perfect ending of the story. Noach brought two things to the world. He called upon the Name of HaShem, and brought sacrifices to Him, and he was the first to plant a vineyard. The Mabul, the flood, you will not find in the above document. It is largely an invention of the priestly editor, and that which seemingly is not, drowned in it. The end of the Toledot HaShamayim v'HaAretz concerns Shem and Yafeth, the J1 and J2 haplo-types, in modern parlance.

Shabbat Shalom

Ever wondered about Shabbat being a remembrance of both Ma'aseh Bereshit and Yetsiat Mitsrayim? Here is an answer: there are two Kiddushim.

We see the Shabbat as the Yom Echad of Creation. Therefore it is natural, during Kiddush at the beginning of Shabbat, to emphasize Ma'aseh Bereshit, as we do. At the 15th hour, however, it becomes natural to emphasize Yetsiat Mitsrayim, as we do. Currently, this is about 11.00 in the morning. Shabbat Shalom!

Complete Reconstruction

Here is a complete reconstruction of Parashat Bereshit, or Toldot HaShamayim v'HaAretz. In addition to what we said earlier, the birth of Noach was changed. Noach is restored to be a pure descendant of Kain. The settings of the next Parasha, Parshat Noach, are clear. All of mankind are descendants of the murderous Kain, but if you are Noach and Na'amah you will be blessed. Birth is not "kovea," as Lemech said, and this the priestly editor wanted suppressed. It is a Mashal, obviously.

וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, עָדָה וְצִלָּה שְׁמַעַן קוֹלִי--נְשֵׁי לֶמֶךְ, הַאְזֵנָּה אִמְרָתִי: כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, וְיֶלֶד לְחַבֻּרָתִי. כִּי שִׁבְעָתַיִם, יֻקַּם-קָיִן; וְלֶמֶךְ, שִׁבְעִים וְשִׁבְעָה. וַיּוֹלֶד, בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ נֹחַ, לֵאמֹר: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ, וּמֵעִצְּבוֹן יָדֵינוּ, מִן-הָאֲדָמָה, אֲשֶׁר אֵרְרָהּ יְהוָה; אָז הוּחַל, לִקְרֹא בְּשֵׁם יְהוָה

The truth was replaced, and it will be restored. It is being restored. But understand that HaShem had to agree, in measure. For as long as the Galut would last, that is, until, at latest, 5796.

Sheshet Yamim

Why did the priestly editor add the six days of Creation to the Torah? It was no doubt because of a Sevara, a piece of logic. See, Am Yisrael was already obligated to keep the Shabbat. For instance, we read in Shemot 34:21:

שֵׁשֶׁת יָמִים תַּעֲבֹד, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת; בֶּחָרִישׁ וּבַקָּצִיר, תִּשְׁבֹּת

and in Exodus 23:12:

שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר

Perhaps the people were lax about Shabbat observance, and they needed, in the eyes of the priestly editor, an additional reason for keeping the Shabbat. If the people had to have one day of rest after working for six days, is it not logical that HaShem did the same thing in Creation?

After it was added to the account of Creation, other instances of Sheshet Yamim (Shemot 20:9, 31:17) were added to passages in the Torah, to suggest that just like HaShem worked six days and rested on the seventh day, so should the Jew. The priestly editor likely had great success, the Torah became much more convincing.

But, really, prior to the priestly editor, the truth was opposite. The priestly editor, hopefully with the best of intentions, added a layer of Sheker to the Torah.

Interestingly, davka the verses by the priestly editor are said in the Kiddushim for Shabbat. On Shabbat eve we recite what is written on the seventh day of Creation. On the Shabbat day we (not if you follow the GR"A) recite davka the problematic verses Shemot 20:9 and Shemot 31:17. Download from here my repair of the Kiddushim, which involves the above two verses on the Shabbat day and the reconstruction of the beginning of Torah on Shabbat eve. Of course, we have in mind this view of the Shabbat: Rather than emulating the resting of HaShem, we contemplate about what HaShem does in the world.

The Beginning of the Torah

In Bereshit 2:4 it says

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם

This has two sentences in one verse. The second is slightly ill-formed. Moreover, the first sentence announces something that is not coming up. Rather, what is announced was edited out, by the priestly editor. The original version must have been:

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם, בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם:

The priestly editor changed things around to have Creation last seven days. But it still says Yom Echad, not Yom Rishon. The editor felt free to insert, to reorder, not to change the wording of authorative text. Also, the editor left a mark, the letter ה in בְּהִבָּרְאָם is written smaller. The above is the beginning of the Torah, לעניות דעתי, L'Aniut Da'ati, prior to the priestly revolution.

Zerubavel

When did the priestly revolution happen? Between Zerubavel and Ezra, it happened. Two branches existed at the time of Zerubavel, the kingdom for Zerubavel and the (high) priesthood for Yehoshua. And we read:

"'On that day,' declares the LORD Almighty, 'I will take you, my servant Zerubavel son of Shealtiel,' declares the LORD, 'and I will make you like my signet ring, for I have chosen you,' declares the LORD Almighty." (Chagai 2:23)

However, after that the branch of priesthood, Ezra, took all the power, and prophecy was halted. One goes up if the other goes down. And the crack has been heard, the crack in the branch of Ezra. A crack to make place for the other branch, for David, for Zerubavel.

And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots. (Yeshaya 11:1)

The New Torah

A new Torah will be constructed, in Zion. It will (undo the priestly revolution, but it will) use sources of the old Torah, as well as modern Science. It will have Bereshit 15 as a contribution of Yisrael, and it will have Shmemot 27:20, as a contribution of Yehuda. The new Torah will be the Truth, for all of mankind. B'Ezrat HaShem, with the help of Heaven.

The Priestly Revolution

Divrei HaYamim is a layer of Tenach that needs an explanation. It has very little to add, except the things that we saw: a different view of King David, and a different view on who are the Priests. It is a priestly source, written by a priest, in the beginning of Bayit Sheni.

The book is seemingly necessary to finish off a revolution, the priestly revolution. The priestly revolution merges two peoples into one, the northern kingdom and the southern kingdom, Yisrael and Yehuda. To put it simple, it wanted to merge, in modern jargon, the J1 and J2 haplotypes. This was done by a merge of the holy books of Yisrael and Yehuda, by the work of what is called the P editor of the Torah. The merge necessitates the merging of the priesthoods, the task of Divrei HaYamim.

P took, roughly, what is now Bereshit 1 to 14 from the books of Yehuda. History in Yisrael started more or less with the story of Avraham, Yitschak and Yaakov, which was largely unknown in Yehuda. The story of Yetsiat Mitsraim was taken from both Yisrael and Yehuda, as both had a version. The priestly source added a lot of material about the sons of Aharon, about the rituals they were to do. The result is what we call the Torah.

Unity is worthy cause. The merging of holy books may be defended. But the addition of lots of material is not defendable. Falsehood obviously is not the way to achieve truth. Therefore, the priestly revolution failed. It must fail.

Divrei HaYamim

In Divrei HaYamim I:24 verses 3 and 6, we read the following:

"And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service."

And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.

This is to make the house of Zadok into descendents of Aharon, thus making Zadok kosher. Before, Zadok is simply called the Cohen (Melachim I:4), or the Cohen of the Bnei Levi (Ezechiel 40,43,44,48). Note that it is not the first time that I found Divrei HaYamim to do this contemptible thing. This is what I meant by "those, in the religious politics of the time," who committed "utter falsehood," and who would have both groups come from Aharon, one from his son Elazar and one from Itamar his son.

It is an attempt to make reality subject to "the truth", but the truth is that the truth different. J1 and J2 cohanim are, in reality, incompatable, but their being the nucleus of Am Yisrael, that puts us rightly in Middle East.

Now, there is a further background to "the truth" of Divrei HaYamim. B'Ezrat HaShem, this "truth" and its background will be the subject of subsequent posts.

Question to Dov Stein

Before going further, I asked Rav Dov Stein the following question.

At http://www.thesanhedrin.org/en/index.php?title=Korban_Pesach_in_our_time:_Questions_and_Answers, Rav Dov Stein relates to the question:

How do we know that we have someone who is really a Cohen (Priest)? Is it important?

He answers:

There are alive today Cohanim with a documented tradition of lineage that is both reliable and verified.

Please ask Rav Stein whether these Cohanim are of Y-chromosomal haplotype J1 or of Y-chromosomal haplotype J2. It would seem that at most one of the two can be descendents of Aharon the Cohen.

Soldiers of the Truth

The following scientific fact is one that many "soldiers of the truth" treat with sudden silence, because I assume it is deemed too painful a subject. The subject of discussion are the haplogroups of Y-chromosome of the priestly class, the Cohanim. Roughly speaking, the results are as follows. A big minority of cohanim are a family that could be from Aharon HaCohen. This group belongs to a subclade of the haplogroup J1. A smaller minority are a family that could also be from Aharon HaCohen. The second group belongs to a subclade of haplogroup J2. However, the two groups have a common ancestor who lived more that 20,000 years ago. Therefore, one of the two groups cannot possibly be from Aharon.

The historical reality is pretty clear. The Zadokites, or Zadokim, or Sadducees, are one family, and the other Cohanim are the other family. Probably the Zadokim are from J2, and the other cohanim are from J1. There were those, in the religious politics of the time, who would have both groups come from Aharon, one from his son Elazar and one from Itamar his son. This is utter falsehood. It took a while, but the deceit has been caught.

Masa uMatan and Divine Machshava

Israel obligated itself to release 104 terrorists, but failed to release the final batch of 26 in time. Kerry demanded the release of an extra 400 terrorists, to continue the talks. That is, 400 plus 104, the Shita of rabbi Eliezer, Kivyachol. Among the 26 are 4 Israeli Arab murderers, which Israel cannot release. The most Israel can pay is 500 non-Israeli Arabs, the Shita of rabbi Akiva, Kivyachol.

Be not amazed if, to make up for the Israeli Arabs, the number 400 will be increased to 2200, plus the original 26, or rather 22, of course. Or, be astonished (Daniel 8:26,27) at a total price of 2300 (Daniel 8:14) "Palestinian" terrorists, to receive Jonathan Pollard, and to continue the talks, until the end of 5775. Kerry being busy elsewhere, it seems the talks are to be presided by Indyk.

Pesach Sameach!

Rabbi Eliezer and Rabbi Akiva

Rabbi Eliezer and Rabbi Akiva were sitting in Bnei Barak. They were engaged in a Chavaya Pnimit of the Sippur of Yetsiat Mitsrayim, until the time of Kriyat Sh'ma of the morning. They were notified by their Talmidim, as they were sitting in a cave with no sunlight, hiding for the Romans, during the rebellion of Bar Kochba.

Rabbi Eliezer and Rabbi Akiva discussed Brit Bein HaBetarim, the decree of 400 years of slavery and actual suppression, a suppression they were themselves experiencing. Rabbi Eliezer said that it would last until 400 years from 3409, while not counting 104 years of Jewish independence, of the Chashmonayim. So the end of the suppression, in the view of Rabbi Eliezer, would be in the year 3913. Rabbi Akiva said that the 400 years were actually 500 years, just as 40 Makot were actually 50 Makot. Therefore, the end of the suppression would come in the year 3909.

Baruch HaMakom, Baruch Hu, who had a Machshava according to both Rabbi Eliezer and Rabbi Akiva. He did not count the 104 years of Jewish independence, following rabbi Eliezer. He counted till 500, as did rabbi Akiva. And He counted the whole night, until the time of Kriyat Sh'ma.

In His Machshava, 210 years were already finished in Galut Mitsrayim, and 70 years, of rabbi Elazar ben Azarya, in Galut Bavel. Remained in His Machshava only 220 years, starting in 3409. Because, unfortunately, the Chasmonayim missed the opportunity of 3629, vaYar Yisrael et haYad, right and left together, rabbi Akiva and rabbi Eliezer, two Hands were to be counted for every year, giving 2200 years. Plus the 104 years of the Chashmonayim, which leads us to 2304 years. Therefore, rabbi Akiva's 500 "years" were full in the year 5713, while 5708 was when 499.5 was reached. It was the year of the rise of Medinat Yisrael. Such was His Machshava. Baruch SheNatan Torah l'Amo Yisrael, Baruch Hu.

Pesach Sameach!

Hesech Hada'at

Today is the fourth of Nissan. Israel's government was in the middle of negotating with the US about the release of Jonathan Pollard, for the price of 426 terrorists. Suddenly, they were interrupted. The fourth of Nissan is an especially good day. Let me celebrate it by reposting this.

The first Zivug comes B'Hesech Hada'at, in confusion, almost illegally, in public, but in secrecy, with a level of Mirmah, and yet completely honest. Israel will grab the Land. Oy, to the nation that stands in the way.

ויוסף הוא השליט על הארץ הוא המשביר לכל עם הארץ

And Yosef was ruler over the land, he was the provider to all people in the land. (Genesis 42:6)

Shanah Tovah, Shanah Tovah!

A Timely Update

Let us again learn about the Masaot of Bnei Yisrael, with an eye on Targum Yonathan, following the Vilna Gaon:

At Succoth, the first Tachana after 5751, the Erev Rav grabbed power. We shall give Land for peace - said Peres and friends.

At Pi Hachirot, three Tachanot after 5751, Israel rebelled irreversibly, or so it seemed. We dared to ask: For what purpose did we get this Land? Why would we suffer? And we gave of the Land to the evil one who until then resided in Tunis.

At Rephidim, 10 Tachanot after 5751, Amalek attacked. We called it Intifada and continued to rebel.

On the positive side, at Kivrot HaTa'avah, 12 Tachanot after 5751, the first Samuch of the primordial Sanhedrin was chosen.

At Ritma, 14 Tachanot after 5751, we conspired, led by those who do not see and hear, by those who do not want to see and do not want to hear, by those who feared to loose their crowns. We exposed our hatred for the faithful, despised the Land. We repeated the Sin of the Spies.

At Rimon Peretz, 15 Tachanot after 5751, Ramon and Peretz thought they had power. To save the day after the Sin, a failed war was initiated by the Ma'apilim of our days.

At Livnah, 16 Tachanot after 5751, Livni started thinking she could rise to power.

At Risah, 17 Tachanot after 5751, Rice thought to corner Israel in Annapolis.

At Kehilata, 18 Tachanot after 5751, the evil congregation of Korach went all the way, and fell (see Ba'al HaTurim). So did Kadima.

At Har Shefer, 19 Tachanot after 5751, there was relief. It was a mountain with beautiful fruits. There was rain, and the Israeli economy blossomed more than any advanced economy. But just before Rosh HaShana 5771, and after the post that announced a change, it happened: four people were killed near Kiryat Arba.

At Charada, 20 Tachanot after 5751, there was bewilderment about the evil of death. It started with the attack near Kiryat Arba, but the big shock, a shock felt by the entire nation, was the terrorist killing of a family, the Fogel family.

At Makhelot, 21 Tachanot after 5751, a new assembly formed, Yesh Atid.

At Tachat, 22 Tachanot after 5751, at Makhelot Tachtit, another "new" assembly formed, Bayit Yehudi of Benett and Shaked.

We are at Tarach, 23 Tachanot after 5751. Next year, 5775, will be the year of Mitkah, the year of sweet waters. May the sweetness of the Shmita year 5775 already start now, with the first month, on Rosh Chodesh Nissan 5774, and similarly, may it last until Nissan 5776.

Shanah Tovah, Shanah Tovah!

הגדה של פסח כיד המלך

Download it from here.

First Direct Evidence of Cosmic Inflation

http://www.cfa.harvard.edu/news/2014-05

Bereishit, there was a picture.

Good News

Today, Rosh Chodesh Adar Beth 5774, I witnessed that Parcha HaGefen, after three months of sleeping. Good news for who understands.

Take The Offer

The quota for the "Charedim" are low, about fifty percent will be required to be a soldier, or will have to do Sherut Leumi. And they have three full years to organize this "Gius". Clearly the new law is very good. Nevertheless, the "Charedim" seem to choose conflict. In the name of Torah, no doubt, they feel insulted, and they will storm the heavens. Don't get insulted, or bear the insult. Accommodate to the new law, and prevent that the nation will fall into the trap of Sinat Chinam. Do Cheshbon Nefesh. They are telling you that the world of Torah is under attack. Is it true? It is not true. The government is making a very fair offer. Take the offer, and the nation will become one.

Torah of Truth

In the world of Truth, there is no language, no language like ours. There is communication, direct communication. The Torah of Truth uses no language like ours. The Torah that we have, is therefore not the Torah of Truth. This is the message of M, which H wanted to suppress, and D reinstalled. What remains of the Torah of Truth is the radiant face of Moshe and the Torah that we have. It is sufficient to recover the Torah of Truth, for a man of Truth. This is the sign: his face will become radiant.

On the History of Torah

This is admittedly a bit speculative, but I contend that the following is part of the history of Torah. I simplify to make matters intelligible. There are many reasons and arguments that are not brought down.

Regarding Jewish law, various branches developed. To be able to write about the branches succinctly we notate Sefer Bereshit with G (Genesis), Sefer Shemot with E (Exodus), Sefer Vayikra as L (Leviticus), Sefer Bamidbar as N (Numbers), Sefer Devarim as D (Deuteronomy). M shall mean the section Shemot 20:15-34:26, and H denotes the holiness code, Vayikra 17-26 in our Torah.

The first, and oldest, branch, is (G;E;L/H;N), where L/H means Sefer Vayikra without H, Vayikra 17-26. Jewish law is the original, based on M, i.e., Parshat Mishpatim.

The second branch, newer than the first, and older than the third is (G;E/M;L/H;N;H). In other words, H is the fifth book, and M is removed from E. In other words, H comes to replace M. Note that in tnis branch, there is no mention of the Golden Calf. Jewish law is based on H.

The third branch is (G;E;L/H;N;D). D, Sefer Devarim, is inspired by M but does come to replace it. Rather, it comes to replace H. Jewish law is based on M and D.

The compromise is the fourth branch, (G;E;L;N;D), our Torah. M is not excluded, as in the second branch, and H is not excluded as in the third branch, but included as part of L. Jewish law is based on M, D, and H.

Holiness Code

The fourteen-chapter segment Shemot 20:15-34:26 is a separate Torah module. It could be excluded from the Torah. The same is true for the "holiness code," Vayikra 17-26. They cannot both be excluded, because Jewish law needs one of them. It was long uncertain which would be accepted. In the end, both modules were accepted.

Note that the first verse of Tetzavei (Shemot 27:20) as well as Shemot 32:13,

זכר לאברהם ליצחק ולישראל עבדיך

are inside the module, which thus encodes for Ez Meshuleshet and Zechut Avot. In order to "facilitate" the exclusion of the module, the verse Shemot 27:20 is basically repeated in Vayikra 24:2 and the verse

וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר והארץ אזכר

appears in Vayikra 26:42. Ergo: Ez Meshuleshet and Zechut Avot are also in the holiness code! Jewish law is the outside of something astonishingly deep.

The latter version of Zechut Avot has the inverse order of the Avot, the order of Ya'akov meriting independence, Yitzchak meriting Oz, and Avraham meriting Ayil Meshulash.

Zechut Avot

At the end of Tehilim 68 it says that G-d will give Oz and Ta'atzumot to the people. What is Oz? Ramchal in Tikkun 26, and others, hint and say that Oz is Moshiach, Moshiach ben Yosef. What is Ta'atzumot? It is extraordinary power. The word is related to Atzma'ut, independence. All this is given by G-d to His people, because of Zechut Avot, renewed Zechut Avot, Avraham, Yitzchak and Yisrael (Shemot 32:13), which saves from Galut (Ramchal, Tikkun 37). The independence is in the merit of Yisrael, as explained. The Oz is in the merit of Yitzchak, as explained. The Ta'atzumot is in the merit of Avraham. It is Ayil Meshulash.

A Short Perush

Since 5708 there is a wagon that stands ready to take every Yisrael to the land of Israel. The wagon, Agalah, is Eglah Meshuleshet. By the third time, the wagon had become an airplane. That is a strong wagon indeed. The Ez Meshuleshet stands for Oz, the strength given to the nation that is assembled, "Adonai Oz l'Amo Yiten, Adonai Yevarech Et Amo B'Shalom (Tehilim 29)." It will be the last war. The Ayil stands for the renewed power of Am Yisrael. This is Ayil Meshulash.

A Short Midrash

The Eglah Meshuleshet is against the Agalot that Yosef sent to Yisrael, to atone for the arbitrary death. And it is written there that "he slaughtered sacrifices to the G-d of his father Yitzchak (Bereshit 46:1)". He surely slaughtered Eglot. And for Yitzchak are the two kids of goats - Izim - that Yaakov gave him (Bereshit 27:9), to atone for the first two wars of Ez Meshuleshet. As for the third branch of Ez Meshuleshet, there will be outside atonement. G-d will show him the sacrifice (Bereshit 22:8), and the two went together (Bereshit 22:8), two Meshichim. VaYar v'Hineh Ayil (Bereshit 22:13), it is Ayil Meshulash.

This is the background of the story of Yoseph, the background of Yaakov's stealing of the Brachot, the background of Akeidat Yitzchak, and the background of it all, is Avraham's Brit Bein HaBetarim.

Ayil Meshulash Starts in ושכנת"י

Ayil Meshulash, the Tekufa of Moshiach ben David, starts in 5786, ושכנת"י. See this. Thanks to Yaakov.

טצ"ץ++

The name טצ"ץ++ refers to the process of Bereshit 15:9. Here טצ"ץ speaks of itself, the first "+" sign refers to Ez Meshuleshet, the second "+" sign refers to Ayil Meshulash, whereas, like in computer languages as C or Java, the combination טצ"ץ++ is read as thousand. This thousand is reached at the end of Ayil Meshulash.

ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד

It is a tradition by now to mention the first Pasuk of Parshat Tetzaveh in the week that it is read. Let me do it a bit differently this time, and start with a different Pasuk, which we also saw, Bereshit 15:9.

This Pasuk mentions three sacrifices, the Eglah Meshuleshet, the Ez Meshuleshet, and the Ayil Meshulash, which correspond to three three-fold "wars" in our time.

The first instance of this, the war of independence, was "predicted" to be related to טצ"ץ, in the sense that the gematria of the date is 999. Indeed, year 5708 is the year that 999/2 was reached by the exile count.

Likewise, the other great wars, the six-day war of 5727, and the Yom Kippur war of 5734 were טצ"ץ wars.

In short, all of the above wars were in the years in which the three counts, the exile count, the count of Din, and the count of Chesed, reached the value 999/2. This is Eglah Meshuleshet.

The three counts reach 507 in accordance with the first Pasuk of this week's Parasha. It contains the number 507, ז"ך, along side three numbers כ"ת, י"ת, זי"ת. These numbers, seen as years that elapsed since the year 5366, exactly fit the years in which 507 is reached by the three counts. This is Ez Meshuleshet.

Regarding Ayil Meshulash, see this post.