3333.33 Years After Matan Torah: The Expiration Date on Malkhut Edom: Part 1

 I have written about this subject in Comments throughout the years, but I never have written the Definitive article on it because we had not yet reached this End of Use date on this final Exile.  In this post, I would suggest that you read previous posts about Edom's maximum effort to serve G-d to Attain Prosperity and to Make Money.  My principal post about this years ago was about 33rd Degree FreeMasonry , but most of the discussion about this subject was done in the Comments section of numerous posts throughout the years.   So here is a quick review.  Esav had two primary faults:  

1. When he sold his Bechorah at Age 15, his birthright for a double portion as a firstborn, he thought he was selling his portion in this World and keeping his portion in the World to Come.  His logic was that he was usually successful in the world of competition in this world, and in his mind he did not need G-d's blessing to succeed in this world through his own wiles and natural talents, but to enter the world to Come, he needed G-d's blessing.  So he thought that he could sell his portion of G-d's blessing in this world and keep his single portion of brakhah to enter the World to Come.  To get that single portion, he did not need the double portion of a firstborn son.  So he sold it for the Red lentil soup.  Lo and behold, 48 years later at Age 63 when he went into his father's tent to receive his blessing, he finds out that what he had sold was his portion in the World to Come, and all he had left was his portion in Olam HaZeh!  And rather than reflect on the logic behind losing his World to Come because of his G-dless behavior in this world, he blamed his brother for buying his double portion 48 years earlier!  Yet, while Yaakov did employ deceit to get his brother's blessing just a few minutes earlier before Esav showed up in the tent, the birthright purchase 48 years before was 100% above board with no deceit whatsoever, but Esav refused to reflect on how he slowly lost his Olam HaBa over the years because of his own rebellion against G-d.

2. This second fault was likely his primary fault which lead to the loss of his Olam HaBa.  Esav looked at his father Yitzchak as someone who lived a perfect life and like him was also very successful in the World of Business Competition.  But he noticed that for his entire life, Yitzchak lived in a world where moral choices were black and white.  And in such a world, Yitzchak of course always chose white in his world of more clarity.  So when bad men came to steal his well, rather than negotiate with such men, he would simply withdraw and dig another well which he also succeeded at.  He never had to choose the least of several evils or the greater of several goods where all his choices had lighter or darker shades of gray in them.  Now, Yitzchak was not born into this set of circumstances, but After the Akeidah because his soul had gone to Shamayim for a brief moment, he was given the privilege of leading a life of Olam HaBa already in Olam HaZeh!  This explains his unique inheritance to his children which included portions in both worlds!    So by avoiding Evil, he always chose the best of all possible choices.  Such choices were therefore not alterable by different extenuating circumstances where a "darker" choice might become the best choice that is available.  The condition placed upon him to "live in such a world" was that he could never leave Eretz Yisrael as his father Avraham had and as his son, Yaakov, was bound to do.  So when Esav saw that his choices were often between lighter and darker shades of gray, he became "frustrated" that he could never be as morally great as his father.  Ya'akov thinking about these matters in his tent realized that the world of extenuating circumstances and choosing the best choice available amongst a set of choices was the World of Truth.  For every negative commandment, there might be several set of circumstances where one might have a heter to "transgress" it, and for every positive commandment there might be dozens of reasons why one might be exempt from doing it.  What later became clear is that this would be the way or "halakhah" of Jews in the world throughout history, and the Emeth of Ya'akov was actually superior to the Strict Black and White Justice of his great father.  Esav though rejected this thought process of his brother Ya'akov, and considered such "pilpul" of Ya'akov and the sages that would come from his loins to be Hypocrisy.  So if he could not live in the Black and White Moral Universe of his father, he chucked the entire system of moral decision making altogether!  So when it came time to marry, he chose Canaanite wives from the 7 nations that claimed parts of E. Yisrael even though he knew this was forbidden by G-d.... along with a whole slew of major moral rebellions.  And through all this, he STILL thought that when he had sold his birthright of a double portion (one in this world and one in the World to Come), he had held onto his single portion in the World to Come!  So 48 years later while receiving his blessing for his portion in this World, he blamed his brother, sought to kill him, and then needed to come to terms with the one brakhah that his father had left for him. prosperity and kingship in this present Age if his brother Ya'akov was unworthy to lead in this present Age.

Esav Choosing Olam HaZeh:  So when Esav created his own religion, he found one where his World to Come was NOT contingent on his own moral behavior or on making G-d ordained moral decisions rooted in his extenuating circumstances.  Instead what was necessary for Esav in his mind to have an Olam HaBa was to find a man born a Jew who died for the future sins of Mankind so that people who believed in this could enter G-d's Heavenly Kingdom.  Never mind that there is nothing in Hebrew Scriptures which points to blood sin sacrifices giving someone access to Olam HaBa.  Only Teshuvah could attain that.  Blood animal sacrifices only extended one's life in this world, not in the next World!  You could attach your life and extend your life in this world to the slaughter and placement of blood from a Qorban on an altar, but only if you suffer from YOUR OWN suffering and loss of blood in this world, does it extend your life into Olam HaBa.  This is why animal sacrifices can become a big problem.  People are lengthening their days on earth without lengthening their days in the World to Come.  And when a Tzaddiq suffers for the sins of the Generation, the same thing happens.  His generation suffers less in this world because of his suffering, but whether or not they enter Olam haBa is not changed by his righteousness alone.  But here we see that Esav, ONCE AGAIN, at his root confused his reward in Olam HaZeh for his reward in Olam HaBa, and someone else's suffering with his own suffering!   You might think that 3600 years later, he would have figured out the fallaciousness of his own logic, but no such luck.  So based on his logical fallacy, he did realize something a bit new from the brakhah that he actually received from his father.  If he wants to receive blessing from "the Dew" he needs to at least serve G-d to be blessed with prosperity in Olam haZeh  His service need not be for its own sake, but if he wants prosperity and the Malkhut that comes from controlling the world's wealth, he needs to serve G-d up to a certain point or limit.  For this he actually looked into the Torah of Israel to find the inflection point where Ya'akov or Israel receives prosperity for his actions along with the potential to hold onto it forever (Ever being the key word).  From the Torah in Exodus 16, Parshat Be'Shalach after crossing the Red Sea but before arriving at Mt. Sinai we find the following:      וַיִּסְעוּ, מֵאֵילִם, וַיָּבֹאוּ כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל אֶל-מִדְבַּר-סִין, אֲשֶׁר בֵּין-אֵילִם וּבֵין סִינָי--בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי, לְצֵאתָם מֵאֶרֶץ מִצְרָיִם. 1 And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.

ב  וילינו (וַיִּלּוֹנוּ) כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, עַל-מֹשֶׁה וְעַל-אַהֲרֹן--בַּמִּדְבָּר. 2 And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;

ג  וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל, מִי-יִתֵּן מוּתֵנוּ בְיַד-יְהוָה בְּאֶרֶץ מִצְרַיִם, בְּשִׁבְתֵּנוּ עַל-סִיר הַבָּשָׂר, בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע:  כִּי-הוֹצֵאתֶם אֹתָנוּ אֶל-הַמִּדְבָּר הַזֶּה, לְהָמִית אֶת-כָּל-הַקָּהָל הַזֶּה בָּרָעָב.  {ס} 3 and the children of Israel said unto them: 'Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.' {S}

ד  וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן-הַשָּׁמָיִם; וְיָצָא הָעָם וְלָקְטוּ דְּבַר-יוֹם בְּיוֹמוֹ, לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם-לֹא. 4 Then said the LORD unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not.

ה  וְהָיָה בַּיּוֹם הַשִּׁשִּׁי, וְהֵכִינוּ אֵת אֲשֶׁר-יָבִיאוּ; וְהָיָה מִשְׁנֶה, עַל אֲשֶׁר-יִלְקְטוּ יוֹם יוֹם. 5 And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'

From here we see that, Moshe was informed about the Bread from Heaven on the 15th of Iyar, 30 days after leaving Mitzraim which would be the 30th day of the Counting of the Omer.  Since Israel left Mitzraim on a Yom Chamishi, a Thursday, the 30th day was a Shabbat.  That night, Motzei Shabbat, Bread would fall from Heaven for the first time and as the succeeding verses say, It would fall for 6 days, and on that day one should gather a double portion for Shabbat when Bread would NOT fall from Heaven.  So the beginning of Brakhah or Bread from Heaven would be on the 31st day of the Counting of the Omer!

Next we see this curious verse which awakens Esav's curiosity primarily because it refers to his own blessing from his father Yitzchak.    וַיְהִי בָעֶרֶב--וַתַּעַל הַשְּׂלָו, וַתְּכַס אֶת-הַמַּחֲנֶה; וּבַבֹּקֶר, הָיְתָה שִׁכְבַת הַטַּל, סָבִיב, לַמַּחֲנֶה. 13 And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp.

יד  וַתַּעַל, שִׁכְבַת הַטָּל; וְהִנֵּה עַל-פְּנֵי הַמִּדְבָּר, דַּק מְחֻסְפָּס--דַּק כַּכְּפֹר, עַל-הָאָרֶץ. 14 And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.

  וַיִּרְאוּ בְנֵי-יִשְׂרָאֵל, וַיֹּאמְרוּ אִישׁ אֶל-אָחִיו מָן הוּא--כִּי לֹא יָדְעוּ, מַה-הוּא; וַיֹּאמֶר מֹשֶׁה, אֲלֵהֶם, הוּא הַלֶּחֶם, אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה. 15 And when the children of Israel saw it, they said one to another: 'What is it? (Or Man Hu?)'--for they knew not what it was. And Moses said unto them: 'It is the bread which the LORD hath given you to eat.

As soon as Esav sees that his Bread from Heaven comes from the evaporation from the Morning Dew, he reflects on his Brakhah from Yitzchak from Gen :

  וַיְהִי, כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת-יַעֲקֹב, וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב, מֵאֵת פְּנֵי יִצְחָק אָבִיו; וְעֵשָׂו אָחִיו, בָּא מִצֵּידוֹ. 30 And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

לא  וַיַּעַשׂ גַּם-הוּא מַטְעַמִּים, וַיָּבֵא לְאָבִיו; וַיֹּאמֶר לְאָבִיו, יָקֻם אָבִי וְיֹאכַל מִצֵּיד בְּנוֹ--בַּעֲבֻר, תְּבָרְכַנִּי נַפְשֶׁךָ. 31 And he also made savoury food, and brought it unto his father; and he said unto his father: 'Let my father arise, and eat of his son's venison, that thy soul may bless me.'

After finding out that Ya'akov had already been in the tent to receive his blessing, Esav asked his father and wept:

  וַיֹּאמֶר עֵשָׂו אֶל-אָבִיו, הַבְרָכָה אַחַת הִוא-לְךָ אָבִי--בָּרְכֵנִי גַם-אָנִי, אָבִי; וַיִּשָּׂא עֵשָׂו קֹלוֹ, וַיֵּבְךְּ. 38 And Esau said unto his father: 'Hast thou but one blessing, my father? bless me, even me also, O my father.' And Esau lifted up his voice, and wept.

לט  וַיַּעַן יִצְחָק אָבִיו, וַיֹּאמֶר אֵלָיו:  הִנֵּה מִשְׁמַנֵּי הָאָרֶץ, יִהְיֶה מוֹשָׁבֶךָ, וּמִטַּל הַשָּׁמַיִם, מֵעָל. 39 And Isaac his father answered and said unto him: Behold, of the fat places of the earth (or Oil of the earth) shall be thy dwelling, and of the DEW of HEAVEN from above;

From here Esav realizes that the Oil of the earth is his and not dependent on his behavior, but if he wants access to the Bread that comes from the Heavenly Dew, he has to at least serve G-d starting to the 31st level of purity.  And that this bread will be called Mon, for Mon Hu means both What is this?  and This is Money!  It is this point that Esav accesses his memory about ownership in this world, something he paid attention to when learning from his father Yitzchak since both he and his father were talented businessmen.  If one uses something or some implement 3 times, he becomes part owner of that thing or that implement, and he can access that thing forever.  This is a key thing if one does not want to serve G-d forever, but rather to have access to Money forever.  One needs to serve G-d to the 31st level of purity to access it, but after 3 days of serving G-d and accessing the Mon or the Money from Shamayim wrapped up by the Dew, one can access that Money forever!  What a concept!  What a blessing!  Serve G-d until the 33rd level of purity in order to build one's prosperity and Kingdom in this world, and the Servant need no longer be G-d's servant.  G-d's Kingdom on earth becomes his kingdom forever at the 33rd level of purity, for the 3rd day that the Mon fell was on Lag B'Omer!  And in this explanation, we have swerved into another concept.  Why did Rav Akiva's students stop dying on Lag B'Omer?  Because the Angel that represents Esav (Rome) in the Heavenly Court, only can accuse Ya'akov to the level of purity to which Esav serves and then stops serving G-d.  The Angel of Edom loses his claim to accuse Ya'akov above the 33rd level of purity.  Above the 33rd level, the one who counts the Omer is no longer trying to accrue wealth in Olam HaZeh, but to attach himself/herself to his/her Father in Heaven.