Moshiach's Color

Moshiach in the Tanach is referred to sometimes as a leper. About leprosy the Torah says (Lev. 13:2): "When a person has on his flesh…." The word for "person" is Adam. The Arizal explains that Adam is the most lofty label for a person and refers to an all-inclusive soul. Even Moses is generally referred to in the Torah as Ish (man), this has a more individual connotation. If Moses is an Ish, the Arizal concludes, then the only candidate for the higher title Adam is Moshiach, the quintessential all-inclusive soul. But why is he a leper?

Patterns of Evidence: Exodus trailer

@ Rebbe Story # 4

Some time in the early 1940's, ten Lubavitch yeshiva bochurim (students) received draft notices. As they were going into the train station, the previous Lubavitcher Rebbe was seen at his window peering out and saying something. 
When they got to the draft board, the bochurim were met by two physicians, one Jewish, the other one not. Nine of the ten were examined by the Jewish doctor and were dismissed from the draft. When it was the turn of the tenth one ( who was, incidentally, the only clean-shaven one in the group), the Jewish doctor suddenly decided to take his lunch break  and told the bochur that his Gentile partner would see him. 
The other nine bochurim decided to head back, leaving their buddy behind to await his turn. (When they got back, the Rebbe asked what happened to the other bochur, when he heard their response, he went back to the window and continued to say something.) 
Just then, a group of previous appointees showed up and were ushered into the non-Jewish doctor while the bochur had to wait them out. By the time they were done, the Jewish doctor came back from lunch, examined the bochur and sent him home. 

@ The only world in which Creation makes sense

Rabbi Steinsaltz stated in an interview that the Jewish response to whether ours was the best of all possible worlds or the worst of all possible worlds is that "We are living in the worst of all possible worlds in which there is still hope."

He was then asked: “But has G-d placed us in this worst of all possible but hopeful worlds for a reason?”

@ The Lubavitcher Rebbe on Tefillin

In the early sixties the “mainframe computers” were making their first appearances in businesses. Professor Avraham Polichenco was a professor of computer science who introduced computers to Argentina.

This pioneer was fortunate enough to visit the Rebbe and engage in conversation with him. In one of their conversations the professor asked the following: “I know that everything that exists in the world, even something that we discover later in history, has its source somewhere in the Torah. So, where are there computers in the Torah?” What was the Rebbe’s response? “Tefillin.”

ISIS , Palmyra

Palmyra or Tadmor (  Tarmod )is mentioned in the Gemora as a place whose inhabitants took part in the destruction of the Beis Hamikdash....

yeranenyaakov.blogspot.in/2015/05/more-on-tadmor-from-midrash-and-rav-fish.html?m=1

When the Midrash says that וְיִרַשׁ זַרְעֲךָ, אֵת שַׁעַר אֹיְבָיו refers to Tarmud ,  the Rada"l says explicitly that Tadmor has Arabs and Yishme'elim:

"This is Tarmud" - this is Tadmor in the desert among the cities that Shelomo built.  And it is on the opening of an Arabian desert where Arabs and Yishmaelites reside.  And this is why it says about them the gate of his enemies.  As it says in Pirkei DeRibbi Eliezer at the end of chapter 28and chapter 48 that אויביו ["his enemies"] refers to Yishmael.

Apparently, it needs to be destroyed by ISIS first, as per the gemara Yevamot and Midrash Eicha Rabbati/Yerushalmi Ta'anit.  Only afterwards will it be inherited by the Jewish people, Bimhera Veyameinu, Amen

• And we'll bring down Rav Glazerson's Torah code where we see the one and only code for "דמשק תפול" [Damascus will fall] and nearby, there is:
•  "דעאש", "כובש", "תדמר", המלחמה", "כ' סיון", "תשע"ה", "משיח"  [ISIS captures Tadmor.  The war Sivan 20, 5775.  Mashiah]

http://yeranenyaakov.blogspot.com/2015/05/more-on-tadmor-from-midrash-and-rav-fish.html?m=1

@ Rebbe Story

A Satmar woman living in Brooklyn was having medical problems and the prognosis was bleak. A friend suggested that on a Sunday she go for dollars from the Lubavitcher Rebbe to receive a blessing. The woman was initially uncomfortable with the idea but eventually decided to do it. Before going, she had persuaded another Satmar woman to accompany her. As the ladies passed in front of the Rebbe, the first one told the Rebbe about her problem, the Rebbe vigorously motioned

"We Will Not Fly to the Holy Land on an Airplane!"

The Rebbe said many times that we will not go to the Holy Land on a plane, but rather on the Clouds of Glory. This is meant literally:

It has been mentioned several times about what is explained in various places, in the Rishonim and Achronim, etc. that Moshiach Tzidkeinu is able to come in the middle of Shabbos!...


Since we are speaking about the true and complete Geulah -- it is understood, that this is not going to be in a way where on the day of Shabbos we are found in "Brooklyn" and after Shabbos ends, we board an "airplane", and travel several hours until we reach the Holy Land, Yerushalayim the Holy City, the Har Habayis and the Beis Hamikdash - for this is not the true and complete inyan of "immediately", but rather in one moment "it hits you" that we are found in Yerushalayim the Holy City, on the Har Habayis and in the third Beis Hamikdash , together with Moshiach Tzidkeinu. (Parshas Re'eh, 5743)


Very soon we will merit the true and complete Geulah via Moshiach Tzidkeinu -- in a way of "Achishena" ("faster and faster"), "coming with clouds of Heaven" - a flight that is faster than the flight of an "airplane", because flying "with clouds of Heaven", with the "the Holy One's airplane" -- to our Holy Land, and there -- to Yerushalayim the Holy City, and there -- to the third Beis Hamikdash...which will be built speedily in our days mamash. (4 Tishrei, 5743)


It is known the saying [of the Rebbe Rashab] that when Moshiach Tzidkeinu will come they will print about his coming in the "newspapers" ("gazetten") -- and so it will be for us that we will see in the "newspapers" of the nearest days that Moshiach Tzidkeinu came!... And all of us as one will fly as together with him in the "airplane of airplanes", "on clouds of heaven", in one moment -- to our Holy Land...there -- to Yerushalayim the Holy City...and there is found the house of the Kohen Gadol -- like the words of the Rambam in todays portion: "His home will be in Yerushalayim and he will not move from there", and there -- to the third Bais Hamikdash... (29 Elul 5744)

Redoing the Giving of the Torah

ב"ה

וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר (שמות יט, יז)

AND THEY STOOD AT THE BOTTOM OF THE MOUNTAIN (SHEMOS19:17)

Redoing the Giving of the Torah

The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson, of righteous memory, would bless people before the holiday of Shavuos, “to receive the Torah b’simchauv’pnimiyus, joyfully and internally.”

At the Giving of the Torah at Mount Sinai, both of these qualities were somewhat lacking. Firstly, the Torah was given to Bnei Yisrael on G-d’s initiative, not through Bnei Yisrael’s efforts and toil. As such, their relationship with the Torah was superimposed; it did not come from within them.

Furthermore, according to the Talmud (Shabbos 88a), G-d raised Mount Sinai over Bnei Yisrael and said to them, “If you accept the Torah, that’s great. But if not, you will be summarily buried beneath this mountain.”  (The Talmud thus interprets the verse, “and they [Bnei Yisrael] stood at the bottom of the mountain,” to mean not at the foot of the mountain, but underneath the mountain.) Considering that Bnei Yisrael did not have a choice in the matter, their acceptance of the Torah at Mount Sinai cannot be said to have been gladly! In fact, the Talmud declares that the coercion under the mountain “furnished a strong disclaimer against the acceptance of the Torah,” until the Jews reaccepted the Torah willingly after the Purim miracle, almost a thousand later.

This then is the meaning of the Previous Rebbe’s blessing, and with it the Divine assistance that it be fulfilled, that we should receive the Torah b’simcha uv’pnimiyus. Meaning, that unlike the first Shavuos, this time around we should accept the Torah willingly and happily, and our joy in receiving the Torah shall enable us to truly absorb and internalize its message.

—Toras Menachem, vol. 3, pp. 142-143

Lightpoints

וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת וְאֶת הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק (שמות כ, טו) AND ALL THE PEOPLE SAW THE SOUNDS AND THE FLAMES, THE SOUND OF THE SHOFAR, AND THE SMOKING MOUNTAIN; AND THE PEOPLE SAW AND TREMBLED, AND THEY STOOD FROM AFAR (SHEMOS 20:15) Are You Seeing Things? From the Torah’s depiction of the Giving of the Torah, it seems that Bnei Yisrael’s senses were entirely confused. Instead of stating that Bnei Yisrael heard the voice of G-d and the sound of the Shofar, the verse states, “And all the people saw the sounds,” and Rabbi Akiva in the Midrash interprets this quite literally: “They saw the audible, and heard the visible!” What was the meaning and purpose of this miraculous experience? Seeing is a lot more than believing. To see something is to be certain of its existence, with no element of trust or belief necessary. No proof or argument can convince you to question a reality that you have actually witnessed.  Therein lies difference between seeing and hearing. For the sounds we hear do not affect us as deeply as the sights we see, leaving the truth of our “heard realities” up for discussion and debate. This is all the more so with regard to what we “hear about” and discover only conceptually. Even ideas that are logically sound and scientifically proven always remain subject to further questioning and analysis. This explains why at the Giving of the Torah, Yidden saw what is ordinarily heard and heard what is ordinarily seen. G-dliness and spirituality are normally limited to “conceptual existence”; we believe these ideas to be true, but they are not part of our empirical and observed reality. When G-d introduced and presented Himself at Sinai, however, making Himself known to every Jew with the words, “I am G-d, your G-d,” His existence and presence became an unquestionable fact. The Jews saw G-dliness and perceived it with the certainty with which they normally perceived the physical world—what is normally “audible” became visible and absolute. Conversely, with the revelation of the Creator, the obviousness and substantiality of the created was no longer a given—what is normally “visible” became conceptual and abstract. —Likkutei Sichos, vol. 6, pp. 119-122

The Arrival

 

MESSIAH 

Third Temple makes landing in Brooklyn
Hebrews Arriving On Clouds
Temple Mount
Resurection
Animal Sacrifices to Begin
President to address nation @11PM EST
Pandemonium in Lakewood, NJ yeshiva
Arabs fleeing en masse