5786/2026 - The Resurrection

Is 5786 / 2026 - the Year the Resurrection?

Rosh Hashanah 5786, holds has significance in Kabbalistic numerology. 
5786, when its digits are added up, the sum is 26, the numerical value of the Divine Name, YHWH (יהוה).

The current era of Olam HaZeh is for 6000 years. The Techiyas HaMeisim will be performed by Moshiach  and  must start at least 210 to 214 years before the year 6000. This calculation is derived from the value of Ein Sof/Ohr (207) plus  7 representing completion and perfection.

This period of resurrection is a transition into Olam HaBa, the World to Come. A calculation based on the first verse of the Torah, containining 6 alephs and 28 letters, suggests that dividing 6000 by 28 yields approximately 214. Subtracting this number from 6000 results in the year 5786, pinpointing it as the year of the Messiah (2026).

The combined title of Messiah ben Yosef ben David has a numerical value of 630. This number can be factored as 14 (the value of "David") multiplied by 45 (the value of "Adam"), and also as 21 (the value of "I am"/Ehyeh) multiplied by 30. This convergence of numbers signifies both the human and divine aspects of the Messianic figure.

In Daniel 7:24–27, a period of "3.5 times" is mentioned, interpreted as 1260 (3.5 x 360). This number can be expressed as 42 multiplied by 30, or as 2 multiplied by 630. This is understood to be the duration of the metaphysical, though not necessarily physical, rule of the "little horn," during which Messiah ben David prepares his people for the battle of Gog and Magog and the dawn of a new world.

The combined numerical value of Messiah ben Yosef (המשיח בן יוסף) and Messiah ben David (המשיח בן דוד) is 1000. This symbolizes the complete Tree of Life across all dimensions (10 × 10 × 10), leading back to Aleph, the oneness of G-d, which itself has a value of 26, again linking to YHWH. When their values are combined as 990, dividing by 45 ("Adam") yields 22, the number of letters in the Hebrew alphabet, which are considered the building blocks of divine language and creation.

Genesis: 1:26 -> The Hebrew word for "Likeness," Demut (דְּמוּת), has a value of 450 (45 × 10), representing the human being as a process of becoming more like G-d through the complete Tree of Life. The word for "Image," Tzelem (צֶלֶם), equals 720 (72 × 10), reflecting humanity as a vessel containing the full divine signature in a structured form. The internal components of the word Adam (ADM: 1, 4, 40), when multiplied, equal 160, which is associated with a compressed form of Tzelem. The sum of 160 and 450 is 610; adding 1 for the unity of the Torah results in 611, the gematria of "Torah" (תורה).

On the side of impurity, the combined value of Samael (131) and Lilith (480) is 611, the same as Torah. This suggests that the only way to overcome these spiritual forces is through the Torah, as the sages teach: "[G-d said:] I have created the evil inclination, and I have created the Torah as its antidote."

The sum of the values of Samael (12) and Lilith (14) is 26, the same as YHWH, presenting a mirror of holiness. This illustrates the concept that God created parallel structures of good and evil in the world. Just as there are 10 Sefirot of Godliness represented by the Tetragrammaton, there are also 10 Sefirot of Tumah (impurity) represented by Samael and Lilith.

5786 written in Hebrew is ה’תשפ”ו, with a gematria value of 791. When added to 541 (the value of “Israel”), the result is 1332. Dividing this by 424 (the value of “Messiah ben David”) yields approximately Pi (3.141…), subtly weaving together Israel, the Messiah, and a universal mathematical constant in one elegant equation.

Additionally, the gematria of the word sign (אות) is 407. The letters Alef-Vav-Tav (אות) encompass the full scope of the Hebrew alphabet: Tav, the 22nd and final letter, paired with Alef and Vav, whose values (1 and 6) total 7. Together, they allude to 22 divided by 7 — a classical approximation of Pi. This embeds the divine language and messianic destiny within the very structure of creation.

Prophecies Messiah ben David Must Fulfill (Verse – Description):

Isaiah

• Isaiah 2:2–4 – Universal peace and instruction from Zion

• Isaiah 4:2–6 – Branch sheltered by canopy

• Isaiah 9:1–7 – Righteous heir brings eternal peace

• Isaiah 11 – Root of Jesse; righteous king’s vision; miraculous regathering

• Isaiah 12:1–6 – Joyful thanksgiving; salvation in Zion’s midst

• Isaiah 16:5 – A throne of lovingkindness and faithfulness

• Isaiah 18 – Nations bringing tribute to Zion; reverence for divine dwelling

• Isaiah 24 – Divine judgment followed by cosmic reign

• Isaiah 25:6–9 – Banquet; death defeated forever

• Isaiah 26 – Resurrection and peace for the righteous; divine judgment

• Isaiah 27:1–6 – Leviathan defeated; Israel blossoms and fills the world

• Isaiah 28 – A tested cornerstone laid in Zion

• Isaiah 29:18–24 – Restoration of spiritual insight and righteousness

• Isaiah 30:19–26 – Healing and restoration under divine guidance

• Isaiah 32:1–8 – Righteous king reigning in justice

• Isaiah 33:17–22 – Vision of glorious King and secure Jerusalem

• Isaiah 35:1–10 – Cosmic restoration; highway of return opened

• Isaiah 41 – Servant of the Lord upheld in justice

• Isaiah 43:1–7 – Redemption and gathering of Israel

• Isaiah 44:1–5 – Spirit poured on Israel; return and renewal

• Isaiah 45:15–25 – All nations turn to divine righteousness and strength

• Isaiah 49:8–26 – Global covenant; nations bow; Zion glorified

• Isaiah 51 – Justice and salvation extended to all nations

• Isaiah 56:6–8 – Gathering of foreigners; inclusivity in worship

• Isaiah 62 – Zion’s vindication, love, and divine glory

• Isaiah 63:1–6 – Warrior King enacts divine justice

Jeremiah

• Jeremiah 3:14–18 – Remnant returns; unified Israel under divine kingship

• Jeremiah 16:14–21 – Worldwide regathering; nations abandon idols

• Jeremiah 23:1–8 – A righteous King from David’s line brings justice and security

• Jeremiah 30 – Leader from Israel rises; Jacob’s trouble ends with peace

• Jeremiah 31 – Restoration with joy; renewed covenant of peace and forgiveness

• Jeremiah 33 – A righteous Branch reigns; eternal covenant with David’s line

Ezekiel

• Ezekiel 34:11–31 – The Shepherd gathers and rules with justice and protection

• Ezekiel 37:15–28 – Two sticks united; David as eternal prince over unified Israel

• Ezekiel 43:1–7 – The divine returns to the Temple; throne of enduring presence

Daniel

• Daniel 2:44 – Everlasting kingdom established by divine hand

• Daniel 7:9–10, 13–14, 27 – Dominion granted to one like a Son of Man; saints inherit the kingdom

Hosea

• Hosea 2:1–2, 16–25 – Marriage bond restored; divine union with Israel

• Hosea 3:5 – Israel returns in awe to their King; Davidic reign restored

Joel

• Joel 2:1–27 – Divine presence already in their midst before the Day

• Joel 3:1–21 – Judgment in the valley; Messiah ben David reigns revealed

Amos

• Amos 9:9–15 – David’s fallen tent restored; secure kingdom planted

Micah

• Micah 2:13 – One figure breaks through, leads, and reigns

• Micah 4 – Zion exalted; nations come; divine kingship restored in Bethlehem

Zephaniah

• Zephaniah 1 – He arrives in judgment; no longer hidden

Zechariah

• Zechariah 2 – Divine glory dwells in Zion; nations drawn in

• Zechariah 6 – The Branch builds the Temple and rules as King and Priest

• Zechariah 8 – Zion restored in truth and peace; indwelling presence

• Zechariah 9 – Two kings: one humble, one in glory (ben David appears in power)

• Zechariah 12 – King revealed; pierced one remembered

• Zechariah 14 – He appears on the Mount of Olives; global reign

Malachi

• Malachi 3–4 – Refining fire; judgment with mercy; sudden arrival at his Temple

Exodus & Leviticus

• Exodus 29:45–46 – Indwelling presence as goal of redemption

• Leviticus 26:11–12 – The divine walks within Israel; return to Eden-like closeness

Hopefully, all prophecies are here, the others should be about Messiah ben Yosef.

Additionally, union with the Shekinah, who has also taken human form, revelation of the supernal Torah, which contains all possible scenarios for human history, and introduction of the World to Come.

Also, Samael told me his plans take form next year, meaning G-d will counter appropriately if true, which is why I began writing this in the first place.

The reason as to why Messiah Ben David has not revealed himself until now, is neither the Jewish people's state of purity nor his age or preparedness, but because G-d is waiting for the last moment. He must also pass his trials and temptations as was in Eden for example but harder, for he carries the foot of Adam, which is the sum of all fallenness.

“Rabbi Yehoshua ben Levi met Elijah. He asked him, ‘When will the Messiah come?’ Elijah replied, ‘Go and ask him yourself.’ ‘Where is he?’ ‘At the gates of Rome.’ ‘What is he doing there?’ ‘He sits among the poor and the sick, changing the bandages of his wounds one at a time…’”

This reflects the deliberate concealment and preparation of the Messiah. He suffers with the people. He is among the exiles. He is not absent, but present in affliction, waiting for the signal to act.

“The Messiah sits at the gates of Rome, afflicted, and says: ‘I am ready now; if only it is the will from above.’”

 

Palestinian Anatomy

“Wells reopened” — Avraham’s chesed guarded by Yitzchak’s gevurah

Abraham’s Wells, Isaac’s Shield

Big idea: Avraham’s expansive chesed shines safely when joined with Yitzchak’s disciplined gevurah—that blend blocks the “Philistines” aka Palestinians  (unchecked expansion) from taking hold.

Timing is Key

The verse notes the Philistines stopped the wells “after the death of Abraham.” Chassidus explains: while the pure divine light of Avraham’s love and joy is fully revealed, negativity cannot take hold. When that intense connection (“Abraham”) recedes or is concealed (“death of Abraham”), leaving only outward expansion and open-heartedness, it becomes vulnerable.

Holy expansion, left unchecked, can slip into its negative mirror: frivolity, licentiousness, and empty joy (simcha shel klipah).

Isaac’s Advantage

Yitzchak’s path is gevurah—awe, restraint, discipline. The “Philistines,” representing the negative side of chesed (expansion), have no direct grip on gevurah. As Torah Or (quoted by the Rebbe) teaches, “Each negative quality can only oppose its specific counterpart in holiness.”

Since the Philistines are the negative of chesed, they could not directly stop wells whose essence— through Yitzchak’s re-digging—was now infused with gevurah. Not only could they not stop wells fundamentally Isaac’s, they also couldn’t stop Avraham’s original wells once Yitzchak had re-dug them.

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The Combination

When Avraham’s service (Love/Joy/Expansion) joins Yitzchak’s contribution (Awe/Discipline/Self-Nullification), the bittul component acts as a shield. It prevents holy expansion from becoming vulnerable to negative influence (Klipah/Philistines). The self-nullification inherent in yirah denies external forces any “sustenance,” even from the expansive energy of ahavah.

Who Are the “Philistines”?

In Chassidus, “Philistines” aren’t only historical. Their name connects to mefulash—“open on both sides,” like an alley open at both ends. It symbolizes unbridled openness, expansion without boundaries. The Sages also call them leitzanim (scoffers), a frivolity born of excessive “opening of the heart” without discipline—expansion gone wrong.

Why They Could Grip Avraham (Alone)

Avraham’s service is chesed: holy expansion, love, joy, enthusiasm for G-dliness—spreading outward, sometimes “beyond measure.” Its negative counterpart is the undisciplined expansion of the “Philistines.” Thus the forces of Klipah could find a “grip” (yenikah) on Avraham’s work when it lacked a counterbalancing gevurah.

Result: With Yitzchak’s gevurah integrated, the “Mavoi ha-mefulash” (open alleyway—symbol of vulnerability) is closed off. Yitzchak remains undeterred, and the wells flow again.

Keywords: Avraham (Chesed), Yitzchak (Gevurah), Bittul, Yirah, Ahavah, Klipah, Plishtim, Mavoi ha-mefulash.

Shabbos Chazon, Exile, and Redemption

 

The Rebbe transforms the painful period of Bein HaMetzarim (Three Weeks) into an empowering time filled with hope. Beneath the exile’s darkness lies a Divine purpose: preparation for the ultimate Redemption.

1. Shabbat Chazon & Parshat Devarim: Vision in Darkness

• Shabbat Chazon – “Shabbat of Vision”: Every Jew is shown a glimpse of the Third Temple (Rabbi Levi Yitzchak of Berditchev). Though it appears from afar, this vision plants the seeds of Redemption in a time of mourning.

• Parshat Devarim, always read on this Shabbat, marks a generational transition:

   - The “seeing” generation (from Egypt) lived with open miracles.

   - The new generation must rely on hearing – faith, effort, and growth.

• Hearing vs. Seeing:

   - Seeing = Total clarity, prophetic certainty (e.g., Moshe).

   - Hearing = Intellectual belief, challenged by doubt, but leads to inner transformation.

• Descent for the Sake of Ascent: The “hearing” generation entered and built the Land. Physical descent enables spiritual ascent – the goal of creation is to elevate the material world.

2. Shabbat Joy Amid Mourning

• Shabbat = Joy: Mourning is suspended on Shabbat. Even during the Three Weeks, Shabbat joy intensifies, revealing a taste of the World to Come.

• Why Greater Joy? Because exile is not just a loss – it is a preparation for something greater. Like demolishing to rebuild stronger (soser al menat livnot), exile refines the world for Redemption.

• Halachic Significance: On Shabbat Chazon, one may feast “like in King Solomon’s days.” This reflects deep, internal joy and signals the Redemption’s light beginning to shine through.

3. The Inner Meaning of Exile

• The Bris Bein HaBesarim Paradox: Why is exile foretold at a covenant of love? Because exile is not punishment – it’s part of the plan, rooted in G-d’s unconditional love.

• The Cherubim Mystery:

   - Gemara: Cherubim turn away during sin.

   - Midrash: At the Temple’s destruction, they faced each other.

   - Chassidus: Externally – judgment. Internally – Divine love. Even destruction is part of Redemption.

• Mashal (Analogy): A Rebbe pauses teaching to grasp a deeper truth. The student feels abandoned – but only because the Rebbe is preparing something greater. So too, G-d’s “withdrawal” is a setup for unprecedented light.

• Historical Pattern: Darkness intensifies before Redemption. Egypt’s worst suffering came just before the Exodus. So too, today’s spiritual confusion (Ikvesa D'Meshicha) heralds Mashiach.

4. Living With This Knowledge

• No Despair: G-d’s concealment is only external. Internally, His love and Redemption are nearer than ever.

• Knowledge is Power: Understanding exile’s purpose fortifies our faith and keeps us spiritually strong.

• Our Response:

   1. Clarity – Recognize exile as purposeful concealment.

   2. Hiskashrus & Tzima’on – Deepen connection and longing for G-d. The more we yearn, the more we draw His light.

• Alter Rebbe’s Cry: “I don’t want Your Paradise... I want You alone!” This pure desire brings down the ultimate revelation.

Conclusion

The Rebbe teaches: Galut is not abandonment – it is preparation. Even in darkness, a higher light is forming. Shabbat Chazon becomes a beacon of hope, showing us not what we've lost – but what we are about to gain. By living with this awareness, and longing for G-d Himself, we hasten the Final Redemption, bimheira v’yameinu.

📘 Based on Likkutei Sichos, Vol. 2