TIME CYCLE - PART III MILLENNIAL SABBATH

Talmud [b.San. 96a-97b] The school of Elijah teaches: The world is to exist six thousand years. In the first two thousand years was chaos; two thousand years the Torah flourished; and the next two thousand years are the days of the Messiah, but through our many iniquities all these years have been lost.

So begins the seventh thousand year period the Millennial Sabbath: Soncino Zohar, Bereshith, Section 1, Page 119a - Happy are those who will be left alive at the end of the sixth millennium to enter on the Sabbath. For that is the day set apart by the Holy One on which to effect the union of souls and to cull new souls to join those that are still on earth, as it is written, "And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written unto life in Jerusalem"

Soncino Zohar, Shemoth, Section 2, Page 63b - AND MOSES SAID UNTO THEM, LET NO MAN LEAVE OF IT UNTIL THE MORNING. R. Judah said: Every day the world is blessed through that superior day, the Seventh. For the six Days receive blessing from the seventh, and each dispenses the blessing so received on its own day, but not on the next. Hence the Israelites were commanded not to leave of the manna till the morning. The sixth day has more blessing than the rest, for on this day, as R. Eleazar has said, the Shekinah prepares the table for the King. Hence the sixth day has two portions, one for itself and one in preparation for the joy of the union of the King with the Shekinah, which takes place on Sabbath night, and from which all the six days of the week derive their blessing. For that reason the table has to be prepared on the Sabbath night, so that when the blessings descend from above they may find something on which to rest, as it were, for "no blessing rests on an empty table". Those who are aware of this mystery of the union of the Holy One with the Shekinah on Sabbath night consider, therefore, this time the most appropriate one for their own marital union.’ SEE FOR THAT THE LORD HATH GIVEN YOU THE SABBATH. What is the meaning of the word "Sabbath"? The day in which all the other days rest, the day which comprises the other days, and from which they derive blessing. R. Jose said: ‘The Community of Israel is also called "Sabbath", for she is God's spouse. That is why the Sabbath is called "Bride", and it is written, "Ye shall keep the Sabbath, for it is holy unto you" (Ex. XXXI, 13): it is holy to you, but not to other nations; "it is a sign between me and the children of Israel" (Ibid. v, 17): it is Israel's eternal heritage.’ Shemoth, Section 2, Page 136b-138a - Therefore David uttered this Psalm of praise, through the Holy Spirit, in regard to the light and the effulgence of the Sabbath and its pre-eminence over the other days of the week because of the mystery of the Supernal Name which in it lightens up and radiates and sparkles in the spheres of holiness, and is completed above and below. ‘Therefore the "Men of the Great Synagogue" have ordered that this Psalm of David should be the first one to be sung on the Sabbath day, since it refers to those particular "Heavens" which lighten all the others. Then follows (in the liturgy) that "river which goes out of Eden", alluded to in the Psalm which follows this one in the Sabbath service: "Rejoice in the Lord, O ye righteous" (Ps. XXXIII); for this "River" gathers into itself the whole mystery of the "heavens" and the source of life on this day, and the sun is perfected for its appointed task of the distribution of light. Then the Moon, when she separates herself from the "other side"- as on this day she does-in order to receive light from the sun, is alluded to in the Psalm following this one, namely (Ps. XXXIV): "Of David, when he changed his behaviour towards Abimelech." When the "other side" has separated itself from the "Moon", then the latter is united with the "Sun", and therefore this Psalm begins (acrostically) with the twenty-two letters of the Hebrew alphabet, signifying the merging of the Sun with the Moon. Then follows the union of the Matrona with Her Spouse: "A prayer of Moses, the man of God" (Ps. xc): He spreads out both His right and His left hands to receive Her and to unite Himself with Her in perfect union. Then follow other psalms of joy and ardent longing. "A psalm. Sing unto the Lord a new song, for he hath done marvelous things: his right hand and his holy arm hath wrought salvation for him" (Ps. XCVIII). This Psalm has been expounded elsewhere, and the Companions were perfectly correct in their assertion that it was chanted by the kine who bore the sacred ark. [Tr. note: v Zohar, Genesis, 123a.] This corresponded to the mystery above: when the "living beings,’ (Hayoth) lay hold of the Throne in order to raise it to the highest heights, then we sing this Psalm. As to the question, why, then, is it called "new" when it is perpetually being repeated, the fact is that it is indeed a "new song" because it refers to the "new" moon at the time when she receives light from the sun. "His right hand and his holy arm hath wrought salvation for him": this denotes the rousing of the right and the left hand to receive Her (the Moon, signifying the Shekinah) when She arrives at "Beth Shemesh", the "House of the Sun", which hands receive and bear Her even as the kine bare the ark. This psalm of praise was therefore ordered to be chanted on the Sabbath by the "one people", namely the children of Israel. (Ps. XCII): "A song. A psalm for (to) the sabbath day. It is good to praise the Lord, to sing unto thy name, O most high. To proclaim thy lovingkindness in the morning and thy faithfulness in the nights." It has been established by the Companions that this hymn of praise was sung by the first man (Adam) after he had been driven out of the Garden of Eden, when the Sabbath drew nigh unto the Holy One and interceded for the created being. Then he sang this hymn in honour of the Sabbath which had delivered him. It is a hymn of praise sung by the world below to the world above, to a world which is altogether "Sabbath", the sphere of the "King whose is the peace". It is a hymn of the sabbath below unto the Sabbath above: the sabbath below, which is like night, sings to the Sabbath above, which is like day. In fact, whenever "Sabbath" is mentioned it refers to the "eve of the Sabbath" (i.e. the Shekinah), but when it says "the Sabbath day", it denotes the Supernal Sabbath (i.e. Tifereth). The former is symbolized by the Female, the latter by the Male. Thus "And the children of Israel should keep the Sabbath" (Ex. XXXI, I6) alludes to the Female, which is the night (layla), and "remember the Sabbath day" alludes to the Male. Thus the sabbath here below sings a hymn to the Sabbath above. Therefore this psalm is anonymous, as we find everywhere where there is a reference to the world below (the Shekinah) that the Name is not actually mentioned, as, for example, "And he called unto Moses" (Lev. 1, I), "And to Moses he said, go up to the Lord" (Ex. XXIX, I). Since in this psalm reference is made to a higher sphere, therefore the divine name is not applied to the lower grade, just as a candle cannot shine in the sunlight. All the hymns sung in praise of and on the Sabbath are the aids to its ascension to supernal regions where it is crowned with supernal holy crowns above all other days. 2 Enoch 33 -

|God shows Enoch the epoch of this world, the existence of 7000 years, and the eighth thousand is the end, neither years nor months nor weeks nor days. Word “29.”| “On the eighth day I likewise appointed, so that the 8th day might be the 1st, the first-created of my week, and that it should revolve in the revolution of 7000; 〈|so that the 8000|〉 might be in the beginning of a time not reckoned and unending, neither years, nor months, nor weeks, nor days, nor hours 〈like the first day of the week, so also that the eighth day of the week might return continually〉. And now, Enoch, whatever I have told you, and whatever you have understood, and whatever you have seen in the heavens, and whatever you have seen on the earth, and whatever I have written in the books – by my supreme wisdom all these things I planned to accomplish. And I created them for the highest foundation to the lowest, and to the end. And there is no adviser and no successor to my creation. I am self-eternal and not made by hands. My thought is without change. My wisdom is my adviser and my deed is my word. And my eyes look at all things. 〈If I look at all things〉, then they stand still and shake with terror; but, if I should turn my face away, then all things would perish. Apply your mind, Enoch, and acknowledge the One who is speaking |to you|. And you take the books which you yourself have written. And I give you Samoila and Raguila, who brought you up to me. And you go down onto the earth and tell your sons all that I have told you and everything that you have seen, from the lowest heavens up to my throne. |For| I created all the armies 〈and〉 all their forces. And there is no one who opposes me or who is insubordinate to me; for all submit themselves to my sole rule and work my sole dominion. And give them the books in your handwriting, and they will read them and they will acknowledge me as the Creator of everything. And they will understand that there is no other God except myself. And let them distribute the books in your handwriting, children to children and family to family and kinsfolk to kinsfolk. •And I will give you, Enoch, my mediator, my archistratig, Michael, on account of your handwritings and the handwritings of your fathers – Adam and Sith and Enos and Kainan and Maleleil and Ared your father. •And they will not be destroyed until the final age. So I have commanded my angels, Ariukh and Pariukh, •whom I have appointed on the earth as their guardians, and I have commanded the seasons, so that they might preserve them so that they might no perish in the future flood which I shall create in your generation.

1 Enoch 21:2-7 And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw seven stars of the heaven bound together in it, like great mountains and burning with fire. Then I said: 'For what sin are they bound, and on what account have they been cast in hither?' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: 'Enoch, why dost thou ask, and why art thou eager for the truth? These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years, the time entailed by their sins, are consummated.

The relative multiples stand: Multiples: 10; 3, 6, 9; 2, 5, 7, 15, 25, 35, 49 ad infinitum