He is rather focused in a obscure branch of Messianic movement that is certainly cultic, but He has a keen and intense handle on many Jewish Traditions that Aid Bible Scholars in Studying End Times.
I have known of Greg for 20 plus years, and like a Missler source, I might agree with Greg on some things, in most areas regarding Y'shua/ Jesus..., He and I disagree.
I feel Greg got caught up into Aramaic Heresy movement.
Alot of his research though, if you can understand it, (I am Jewish), is thought provoking...,
Read and see for yourself.
Michael James Stone
A Time For Judgment
By Hillel ben David (Greg Killian)
Kiddush Lavanah with an Eclipse
In this paper I would like to take another look at the Lunar eclipses that I examined in 5755 (1995). This review was prompted by the fact that these past eclipses are virtually identical to the eclipses which we will see six years from now, in 5774 - 5776. This suggests that there is a pattern that HaShem is using to get our attention. Since, as we shall see, an eclipse serves as an evil omen, it is important that we understand what we are to do in order to show that we have learned the lessons that the eclipses are coming to teach.
The whole point of studying celestial events is to learn to understand the message that The Creator is sending to His people. If we waste our time with foolish speculations, then we will be trampling upon a very precious gift from HaShem. Therefore, I hope to bring out the lesson that needs to be learned and the actions that need to be performed in light of these eclipses, these judgments from HaShem.
The current year is 5768 (2008). This year is a Shmita (Sabbatical) year. The next year, 5769 (2009) is when we will say Birchat HaChama[1]. This very special blessing is recited on Nisan 14, 5769 (April 8, 2009) which is Erev Pesach. These are very auspicious times for us to serve and praise HaShem for His care of His people. These are the times for us to renew our love and avodah (service) for HaShem.
The following chart provides a summary of the two sets of eclipses:
| 5755 - 5756 | 5774 - 5776 |
| Lunar Eclipse Nisan 15, 5755 (April 15, 1995) Pesach | Lunar Eclipse Nisan 15, 5774 (April 15, 2014) Pesach |
| Lunar Eclipse Tishri 14, 5756 (October 8, 1995) Erev Succoth | Lunar Eclipse Tishri 14, 5775 (October 8, 2014) Erev Succoth |
| Solar Eclipse Nisan 28, 5756 (April 17, 1996) The 13th day of the Omer | Solar Eclipse Adar 29, 5775 (March 20, 2015) The new year for Jewish kings. |
| Lunar Eclipse Nisan 15, 5756 (April 3, 1996) Pesach | Lunar Eclipse Nisan 15, 5775 (April 4, 2015) Pesach and Shabbat |
| Lunar Eclipse Tishri 15, 5756 (September 27, 1996) Succoth | Lunar Eclipse Tishri 15, 5776 (September 28, 2015) Succoth |
| Lunar Eclipse II Adar 15, 5756 (March 24, 1997) Shushan Purim | Lunar Eclipse II Adar 13, 5776 (March 23, 2016) Fast of Esther |
The coming eclipses, in six years, are part of the next Shmita cycle and occur during the year of the Jubilee (Yovel). Now, since both the Shmita and the Yovel year provide us with extra time for Torah study, then we can begin to see the tikkun (correction) for the eclipses. If we study Torah then we will be less likely to fall into the sins which cause an eclipse.
I would like to look at these past eclipses as a contrast to the series of eclipses that will be visible in 5774 (2014). In this sequence of eclipses, there are five lunar eclipses and one solar eclipse.
We know, from celestial geometry, that a lunar eclipse can only occur in the middle of the Biblical month, and that a solar eclipse can only occur at the beginning of a Biblical month (Rosh Chodesh).
The first of every Biblical month is called Rosh Chodesh (new moon), and several of the festivals fall on the middle of the month (full moon). Thus the eclipses are poised to fall on Rosh Chodesh (solar) and the festivals. The fact that they come in groups, six months apart, is again related to celestial geometry.
If the eclipses fall at regular intervals, how can we relate them to our behavior and responsibilities? It would seem that they are just celestial events that are unrelated to our behavior. So, how can we KNOW that they are related to our behavior and that they are sent by HaShem to speak a specific message to us?
The fact that they are a specific message from HaShem can be learned from the Torah:
Bereshit (Genesis) 1:14-15 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.
We know that these eclipse are related to our behavior from the oral Torah, Mechilta to Parshat Bo (second chapter) as well as in the Talmud:
Succah 29a Our Rabbis taught, When the sun is in eclipse, it is a bad omen for the whole world. This may be illustrated by a parable. To what can this be compared? To a human being who made a banquet for his servants and put up for them a lamp. When he became wroth with them he said to his servant, ‘Take away the lamp from them, and let them sit in the dark’. It was taught: R. Meir said, Whenever the luminaries are in eclipse, it is a bad omen for Israel since they are inured to blows. This may be compared to a school teacher who comes to school with a strap in his hand. Who becomes apprehensive? He who is accustomed to be daily punished. Our Rabbis taught, When the sun is in eclipse it is a bad omen for idolaters; when the moon is in eclipse, it is a bad omen for Israel, since Israel reckons by the moon and idolaters by the sun. If it is in eclipse in the east, it is a bad omen for those who dwell in the east; if in the west, it is a bad omen for those who dwell in the west; if in the midst of heaven it is bad omen for the whole world. If its face is red as blood, [it is a sign that] the sword is coming to the world; if it is like sack-cloth, the arrows of famine are coming to the world; if it resembles both, the sword and the arrows of famine are coming to the world. If the eclipse is at sunset calamity will tarry in its coming; if at dawn, it hastens on its way: but some say the order is to be reversed. And there is no nation which is smitten that its gods are not smitten together with it, as it is said, And against all the gods of
The eclipse of the moon and stars is caused by four kinds of sin:
(1) forgery,
(2) false witness,
(3) breeding small cattle in Israel (for they spoil the land), and
(4) cutting down fruit-trees.
Thus we see that our behavior brings us judgment from HaShem in the form of an eclipse.
Do you find this idea to be difficult given that our Hakhamim can predict with great precision eclipses of both the moon and the sun? Does this mean that people engage in forgery, bearing false witness, etc., with the same clock-like regularity as the movements of the sun and the moon?
The answer is yes! Anyone who seriously evaluates his own behavior will discover that we habitually fall into the same sins on a very predictable basis. It is only the Tzadik, the righteous man, who is working on himself who can look back and see that he no longer repeats his sins. Most of us are not like this. We are complacent in our study and in our mussar[2]. We do not work on ourselves.
The Midrash also teaches us that our behavior is related to an eclipse:
Midrash Rabbah - Leviticus XXXI:9 R. Levi said: Every day the Holy One, blessed be He, sits in judgment on the globes of the sun and the moon which are reluctant to go forth to shine upon the world. What reason do they give? People burn incense to us, people worship us. R. Justa b. Shunem said: What does the Holy One, blessed be He, do to them? He sits in judgment on them and they go forth and shine upon the world against their will. Hence it is written, Every morning doth He bring His right to light--lo ne'dar {Zeph. III, 5). What is the meaning of ’lo ne'dar’? 'It does not cease.’ But the unrighteous knoweth no shame (ib.). People are not ashamed but worship them. They see them being punished[3] but are not ashamed.[4]
The Midrash is relating the fact that we pay undue attention to the celestial bodies. Because we do this, we fail to pay attention to the specific things that we can do to correct the eclipses in the first place. The Midrash specifically relates that we should be involved in Torah study so that we can properly worship and serve HaShem. Remember that if we are doing what we are supposed to be doing, then HaShem will rearrange the celestial bodies to show an improved future where we are no longer deserving of judgment. It behooves us to be doing the commands of HaShem that we learn through our Torah study.
The Saros Cycle
These two series of eclipses are separated by slightly more than eighteen years. This period of time is called a Saros cycle. There are roughly 29 lunar and 41 solar eclipses in an 18 year 11 day Saros period. This means that one Saros, of eighteen years+, after an eclipse, the Sun, Earth, and Moon return to approximately the same relative geometry, and a nearly identical eclipse will occur. Thus we would expect that the eclipses six years from now should be nearly identical to the eclipses we experienced eleven years ago. This also suggests that there is a connection between these sets of eclipses.
Lunar and solar eclipses are possible only when the Moon is close to one of the nodes of its orbit (i.e. the points where the lunar orbit, which lies on a plane displaced by five degrees from the ecliptic plane, intersects the ecliptic plane, where the Earth orbit lies). Now the sequence of nodes repeats itself every Saros, implying that the Saros typically defines the interval between two successive lunar or solar eclipses in a given point of the Earth.
Thus the Saros cycle teaches us that the eclipses which began in 5755 are related to the eclipses that begin in 5774. The Saros cycle connects these two series.
Future Eclipse Details
There will be a total lunar eclipse on Tuesday, April 15, 2014 (Includes Israel). This was Nisan 15, 5774 on the Anno Mundi calendar, which will be Pesach, G-d willing. This is year 17 of the 19 year cycle, it is a leap year (Full-leap). This is the sixth year of the Shmita cycle. We will read the following Torah and Haftorah on that day: Shemot 12:21-51, Bamidbar 28:16-25, Joshua 5:2 – 6:1 + 27 (Sephardim), Joshua 3:5-7; Joshua 5:2 – 6:1 + 27 (Ashkenazim).
There will be another total lunar eclipse on Wednesday, October 8, 2014 (Includes Israel). This will be Tishri 14, 5775 on the Anno Mundi calendar, which will be Erev Succoth. This is year 18 of the 19 year cycle, it is not a leap year (Normal). This will be a Shmita year.
There will be a total solar eclipse on Friday, March 20, 2015 (Partial eclipse in Israel). Which will be Adar 29, 5775 on the Anno Mundi calendar. This is a Shmita year. The next day will be the beginning of the new year for Jewish kings. It is also a very special Shabbat. It will be one of four special Sabbaths that will be observed before Pesach. It is called Shabbat HaChodesh. We will read the following Torah and Haftorah on this special Shabbat: Shemot 11:1 – 12:28, Yehezekel 45:18 - 46:15 (Sephardim), Yehezekel 45:16-46:18 (Ashkenazim). This Shabbat is also special because it is Shabbat Rosh Chodesh. We will read the following Torah and Haftorah for Rosh Chodesh: Bamidbar 27:15 – 28:25, Yeshayahu 66:1-24. Please be aware that all solar eclipses occur immediately before Rosh Chodesh.
There will be a total lunar eclipse on Saturday, April 4, 2015 (Includes Israel). This is Nisan 15, 5775 on the Anno Mundi calendar, which will be Pesach and Shabbat. This is year eighteen of the nineteen year cycle, it is not a leap year (Normal). We will read the following Torah and Haftorah on this day: Shemot 12:21-51, Bamidbar 28:16-25, Yehoshua 5:2 – 6:1 + 27 (Sephardim), and Yehoshua 3:5-7; Yehoshua 5:2 – 6:1 + 27 (Ashkenazim).
5776 AM (2016 CE) is a Yovel year according to Rabbi Yehuda + Rabbanan. See yovel1. The Yovel begins on Tishri 1, 5776. All Hebrew indentured servants go free during the Yovel year.
There will be a total lunar eclipse on Monday, September 28, 2015 (Partial in Israel). This will be Tishri 15, 5776 on the Anno Mundi calendar, which will be Succoth (Feast of Tabernacles). This is year nineteen of the nineteen year cycle, it is a leap year (Full-leap). This is the first year of the Shmita cycle. We will read the following Torah and Haftorah on this day: Vayikra 22:26 - 23:44, Bamidbar 29:12 - 29:16, and Zechariah 14:1-21.
Finally, there will be lunar eclipse on Wednesday, March 23, 2016. This will be II Adar 13, 5776 on the anno Mundi calendar. This will be the Fast of Esther.
The following table illustrates the connections between the two sets of eclipses:
| Pesach | Erev Succoth | The 13th day of the Omer | Pesach & Shabbat | Succoth | Shushan Purim |
|
|
|
|
|
|
|
| Nisan 15, 5755 | Tishri 14, 5756 | Nisan 28, 5756 | Nisan 15, 5756 | Tishri 15, 5756 | II Adar 15, 5756 |
| April 15, 1995 | October 8, 1995 | April 17, 1996 | April 3, 1996 | September 28, 1996 | March 23, 1997 |
| | 5775 is a Shmita Year | 5776 is a Yovel (Jubilee) Year | |||
| Pesach | Erev Succoth | New year for Jewish Kings[5] | Pesach Weekly Shabbat | Succoth | Fast of Esther |
|
|
|
|
|
|
|
| Nisan 15, 5774 | Tishri 14, 5775 | Adar 29, 5775 | Nisan 15, 5775 | Tishri 15, 5776 | II Adar 13, 5776 |
| April 15, 2014 | October 8, 2014 | March 20, 2015 | April 4, 2015 | September 28, 2015 | March 23, 2016 |
What is a lunar eclipse, and why will the moon be red?[6]
The earth, lit by the sun, casts a long, conical shadow in space. At any point within that cone the light of the sun is wholly obscured. Surrounding the shadow cone, also called the umbra, is an area of partial shadow called the penumbra. The approximate mean length of the umbra is 1,379,200 km (857,000 mi); at a distance of 384,600 km (239,000 mi), the mean distance of the moon from the earth, it has a diameter of about 9170 km (about 5700 mi).
A total lunar eclipse occurs when the moon passes completely into the umbra. If it moves directly through the center, it is obscured for about two hours. If it does not pass through the center, the period of totality is less and may last for only an instant if the moon travels through the very edge of the umbra.
A partial lunar eclipse occurs when only a part of the moon enters the umbra and is obscured. The extent of a partial eclipse can range from near totality, when most of the moon is obscured, to a slight or minor eclipse, when only a small portion of the earth's shadow is seen on the passing moon. Historically, the view of the earth's circular shadow advancing across the face of the moon was the first indication of the shape of the earth.
Before the moon enters the umbra in either total or partial eclipse, it is within the penumbra and the surface becomes visibly darker. The portion that enters the umbra seems almost black, but during a total eclipse, the lunar disk is not completely dark; it is faintly illuminated with a red light refracted by the earth's atmosphere, which filters out the blue rays. Occasionally a lunar eclipse occurs when the earth is covered with a heavy layer of clouds that prevent light refraction; the surface of the moon is invisible during totality.
Eclipse Blessing?[7]
Is there a bracha, a blessing, for an eclipse? Jews have a blessing for everything that brings us benefit. This suggests that if there is no blessing for a significant event, then there is no benefit to the Jew. So, is there a bracha for an eclipse? No, we do not have a bracha and we do not say a bracha for an eclipse. The primary reason we do not say one, is that Chazal, the Sages, did not include eclipses on the list of Wonders of Nature upon which we say Berachot. Why did Chazal not include this phenomenon of nature on the "bracha list". An eclipse is as much a WOW kind of experience as a shooting star or a rainbow. It certainly leads us to marvel at the Creator's handiwork.
The Hebrew term for eclipse gives the answer away. Likui - defect. The Talmud states, as we read earlier, that a Likui of the Sun is a bad sign for the world; a lunar Likui is a bad sign for Israel. Being associated with bad signs, the eclipse was not assigned a bracha.
HaRav Chaim David HaLevi[8] raises the possibility that had eclipses been better understood in days of old, Chazal might have included them in the bracha oseh maasei bereshit with other natural phenomena.
It is probable, however, that Chazal were not relating to what eclipses actually are, but rather to what they appear to us to be. And this does not depend on the scientific details of the mechanics of an eclipse. During an eclipse, we witness the powerful, constant light and energy of the Sun being diminished. Or the light of a full Moon paling to a feeble glow. In both cases, we can read the chilling reminder that it is in HaShem's Hands as to whether we live in light or suffer in darkness. An eclipse might not be a bad sign of a particular event or time, but it still has the negative flavor that kept it off the bracha list.
Kiddush Lavanah with an Eclipse
Kiddush Lavanah, the blessing said after a new moon, can not be said during or after an eclipse as the moon is already waning at that point.
The Yovel
The Torah commands us to count seven times seven years and then celebrate the fiftieth year as a Yovel (Jubilee). We have written extensively about the Yovel in our study titled : Yovel. Proposed dates for the Yovel, from various sources, are detailed in our study titled: Yovel1. The student interested in the details should consult those studies.
One of the most interesting Yovel calculations comes from those who combine the opinion of the Rabbanan and Hakham Yehoshua. This novel idea[9] suggests that we count fifty years for the Yovel up until the destruction of the Temple. After the destruction of the Temple we revert to counting forty-nine years with the first year of the next cycle being the Yovel year.
Remember that the major purpose of the Jubilee was the freeing of slaves to serve HaShem rather than a terrestrial master, on their own land. This suggests that the events of the Yovel should be related to freedom and to a return to eretz Israel.
This novel calculation shows the following Jubilees and their significance:
Yovel Year 46 - 5678
Shortly after the beginning of the 46th Yovel, the Balfour Declaration was ratified. Dated November 2, 1917 (17th Marcheshvan 5678), the Balfour Declaration is one of the biggest steps towards gaining international recognition for the Return to eretz Israel.
Yovel Year 47 - 5727
The next Yovel year, according to this calculation, was in 5727. In Iyar 5727 (June of 1967), Yerushalayim, Yehuda, Shomron, the Golan, and Gaza came under Jewish control for the first time in centuries, and the move back to these areas, of eretz Israel, began.
Yovel Year 48 - 5776
This coming Yovel, and its events, are yet to be seen. Never the less, we can learn what kinds of events to expect.
By combining Rabannan’s count and R. Yehuda’s count, we find that the last Yovel year was 5727 (1967CE), the year of the 6-Day War. This was the 48th Yovel year starting from the time of Ezra in 3416. The Yovel year which is 49 years later is 5776. Perhaps the year following would be a fitting time for the Sanhedrin to assume or rather to resume its role in counting of Shmita and Yovel and to assume its role of leadership of Am Israel. This next Yovel would start the 49th Yovel period. Rather fitting that the Sanhedrin would count the last Yovel before the 50th Yovel, a Yovel of Yovels. Remember that only the Sanhedrin can count and sanctify the Yovel year.
Mashiach in 5775?
Another interesting aspect of the year 5775, is that Mashiach ben David will arrive at the end of a seven year Shmita cycle, according to Chazal in the Talmud:
Sanhedrin 97a ‘Thus hath R. Johanan said: in the generation when the son of David [i.e., Mashiach] 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;[10] in the second, the arrows of hunger will be sent forth;[11] in the third, a great famine, in the course of which men, women, and children, pious men and saints[12] will die, and the Torah will be forgotten by its students; in the fourth, partial plenty;[13] 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;[14] 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![15]
Thus we might expect Mashiach ben David in a Yovel year. Please bear in mind that we do not know for certain when the next Yovel year will be. Further, Chazal have commanded us to expect Mashiach every day. Maimonides codifies this in Principle number twelve of his thirteen principles:
Principle XII. The era of the Mashiach
And this is to believe that in truth that he will come and that you should be waiting for him even though he delays in coming. And you should not calculate times for him to come, or to look in the verses of Tanach to see when he should come. The sages say: The wisdom of those who calculate times [of his coming] is small and that you should believe that he will be greater and more honored than all of the kings of Israel since the beginning of time as it is prophesied by all the prophets from Moses our teacher, peace be upon him, until Malachi, peace be upon him. And he who doubts or diminishes the greatness of the Mashiach is a denier in all the Torah for it testifies to the Mashiach explicitly in the portion of Bilaam and the portion of “You are gathered (towards the end of Deut)”. And part of this principle that there is no king of Israel except from the house of David and from the seed of Solomon alone. And anyone who disputes this regarding this family is a denier of the name of God and in all the words of the prophets.
Let us look today for Mashiach, and let His Majesty explain how the words of Chazal are reconciled at His coming, Amen V’Amen!
* * *
This study was written by Hillel ben David
(Greg Killian).
Comments may be submitted to:
Greg Killian
7104 Inlay St SE
Lacey, WA 98513
Internet address: gkilli@aol.com
Web page: http://www.betemunah.org/
(360) 584-9352
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Send comments to Greg Killian at his email address: gkilli@aol.com
[1] Birchat HaChama is the blessing of the sun which is the rarest, regularly said, blessing for the Jew. This blessing is recited only once every 28 years.
[2] The Hebrew term mussar (מוּסַּר), is from the book of Proverbs 1:2 meaning instruction, discipline, or conduct. This term is commonly understood to apply to specific actions to correct specific behavior.
[3] Reference to eclipse.
[4] Continuing to worship them though given proof of the non-divine nature of the objects of their worship.
[5] Rosh HaShanah 1:1
[6] "Eclipse," Microsoft (R) Encarta. Copyright (c) 1994 Microsoft Corporation. Copyright (c) 1994 Funk & Wagnall's Corporation.
[7] Rav Mordechai Shakovitzky z"l said that Oseh Maaseh Bereshit is NOT said on an eclipse, neither of the sun nor of the moon, because it is a "siman ra" (evil sign).
[8] Sephardi Chief Rabbi of Tel Aviv - Yafo; author of M'kor HaChayim and Assei L'cha Rav
[9] גילוי at http://keitzmeguleh.blogspot.com
[10] Amos 4:7
[12] Lit., ‘men on whose behalf miracles occur.’ — Jast.
[13] Lit., ‘plenty and no plenty’.
[14] Either Heavenly voices announcing the advent of Messiah, or the blasts of the great Shofar; cf. Isa. XXVII, 13.
[15] Though troubles and evil decrees have come in abundance, they were not in the order prescribed.
