Using a Torah program that searches for equidistant letter sequences in the Bible, Rabbi Glazerson found the words משיח (Messiah), בא תשובה (repentance is coming), and the Hebrew letters תשעח, signifying the year 5778. Unfortunately, the year 5778 ended last September, when Rosh HaShana, the Jewish New Year, ushered in 5779.
Rabbi Glazerson explained the discrepancy: “There are two countings of years,” Rabbi Glazerson told Breaking Israel news. “For the shmita (sabbatical) Jubilee, and every other purpose, you count from the creation of the world, six days before the creation of man.”
According to Jewish tradition, the creation of the world began on the 25th of the Hebrew month of Elul, one week before the Jewish New Year celebrated on the first day of the month of Tishrei. Rosh HaShana is when Man was created according to Jewish tradition.
“When Man was created, he counted the first year of creation since the world already existed,” Rabbi Glazerson explained.” This past Rosh HaShana, we celebrated the 5,779th-time man acknowledged the creation of the world.”
Rabbi Glazerson cited the opinion of Rabbi Sa’adiah ben Yosef Gaon, a leading rabbinic authority of the ninth Century :“If you are figuring the date for Messiah and redemption, you count the years according to the creation of Man which was six days after the creation of the world,” Rabbi Glazerson pointed out.
“This is because Adam is the root of Messiah. Adam is an acronym for Adam-David-Messiah and embodied all of human existence. The Messiah from the House of David will be a gilgul (reincarnation) of Adam. Adam did not celebrate his first birthday, as it were, until one year after he was created. This year, on Rosh HaShana we counted the 5,778th anniversary of the creation of man.”
Rabbi Glazerson emphasized that the year 5778 was significant but the actual date of the Messiah is still in question.
“Of course, the Messiah will come when Hashem sees fit, but according to the tables I have worked out in the Bible codes, the soonest the Messiah can come is in the year 5778,” Rabbi Glazerson said. “It may take longer if we do not merit it, but the soonest it can come is this year.”
Rabbi Glazerson noted that whether or not the Messiah will come this year was decided in heaven last week during the fast of the 10th of Tevet. Jews fast to commemorate that in the year 3336 (425 BCE), the armies of the Babylonian Emperor Nebuchadnezzar laid siege to Jerusalem. This began the three-year process that led to the destruction of Solomon’s Temple and the Babylonian Exile lasting 70 years. To commemorate the day, Jews observe a day of fasting, mourning and repentance. The fast begins at sunrise and ends at sunset.
Generally not considered one of the major fast days like the Ninth of Av or Yom Kippur that continue from sundown until sundown the following day, the fast has one remarkable stringency. If a fast day falls on a Sabbath, it is pushed off until the following day. The only exception is Yom Kippur. Rabbi Moses Schreiber, one of the leading Orthodox rabbis of European Jewry in the first half of the nineteenth century known as the Chatam Sofer, ruled that this is also true of the fast of the 10th of Tevet. In his authoritative book on halacha (Torah law), the Chatam Sofer ruled that if the 10th of Tevet falls on a Sabbath, it is not delayed and the Jews should fast on Shabbat. He wrote that except for Yom Kippur and the 10th of Tevet, all fasts commemorate past events. We fast on Yom Kippur for the judgment that is taking place that day. Similarly, on the 10th of Tevet, God is deciding whether or not the Temple will be built in the following year.
“So we fast for the future since God is sitting in judgment on the future of the Temple during the fast day,” Rabbi Glazerson said. “Last week, God decided whether or not the Temple will be built in the coming year.”
It should be noted that according to how the Hebrew calendar is currently set up, the 10th of Tevet never falls on Saturday.
The rabbi noted that the codes concerning the Messiah for this year, he found the month Tevet and several other clues. All of these codes surrounded the story in Genesis about the birth of Ishmael. Rabbi Glazerson explained the connection between Messiah this year and Ishmael by citing Pirkei of Rabbi Eliezer, a book of Midrash (homiletic teachings) purported to have been first recorded over 2,000 years ago.
“Rabbi Eliezer explains that ‘Yishmael’ means ‘he will hear,’” Rabbi Glazerson explained. “This is interpreted to mean that Yishmael will cause trouble for the Jews in the days before the Messiah, leading the Jews to cry out to Hashem (God, literally ‘the name’).”
“This is what we are seeing now from the Arabs,” Rabbi Glazerson said. “It is, for this reason, we Islam has risen in recent years. This has given them disproportionate power and influence in the world and the ability to be on the holy Temple Mount. On their own merit, they do not have this much power. If it wasn’t for this prophetic role, there is no way they could have achieved what they have in recent years.”
The word פלישתים (Philistines), חמס (Hamas), and אראן (Iran) also appear in the midst of the codes, hinting at the trouble Israel is having with the sons of Ishmael.
“The Zohar (the seminal source for Jewish mysticism) states that this conflict between Isaac and Ishmael that began in the Bible will continue until the Moshiach (Messiah)” Rabbi Glazerson said. “This is a spiritual battle which will never be solved by politics. It has to be fought on spiritual terms by learning Torah and keeping the Sabbath.”