ADV Parsha Behar/Bechukosa

The מזל of the month of Iyar is שור, whereas the מזל of סיון is תאומים, twins -Gemini, which represents the שתי הלוחות or the תורה שבעל פה ותורה שבכתב, and the שתי הלחם. Behar is the 32nd Parsha, where בחוקתי is the 33rd . Parsha usually falling in the Shabbos after לג בעומר. There are thirty two teeth connected to the לב נתיבות החכמה, and thirty three is above the nature. As we mentioned last week, המלך מנשה did teshuva for thirty three years in order to be accepted in שמים after the terrible sins he did for twenty two years in steering the yidden away from Hashem. The word יובל is mentioned in Chumash twenty two times, twenty one times being in Parshios בהר בחוקתי. Yovel is a tikun for all yidden, when all go free and return to their roots. Just like after forty nine years, the fiftieith is Yovel, after forty nine days of sefira , the fiftieth day is שבועות. The Zohar says that גאולה will happen on שבועות, which is not a contradiction to בניסן עתידים לגואל, since Shavuos is an extension of Pesach- ובא לציון גואל ולשבי פשע ביעקב=1217= חדשה ליה-וה בשבעתיכם (ר”ת חלב- on Shavuos we eat dairy). The טבע goes up to the number thirty two, and thirty three is above the טבע, which explains why Parshas בחוקתי does not begin with a ו like almost all other Parshios, especially usually being connected with פרשת בהר.

In ישעיה it says there will be a ברית חדשה (not like ‘they’ say), and that this level of Torah will be revealed in the future. The י”ט that’s called חדשה is Shavuos, as it says מנחה חדשה, and has the potential to be the time of תורה חדשה, like when the משיח comes – מצמיח קרן ישועה=929=ברית חדשה. When the ישועה comes, this ברית will be revealed. Parshas בחוקתי is a Parsha of the future, and is the thirty third Parsha in Chumash, taking us into the month of Sivan, the month of the twins, that are so connected, they know what the other is thinking. Every yid is a חלק of Hashem. This world, full of trials and tribulations, is the medium for a yid to reconnect with his creator, like a חתן with his כלה. This takes place in Yovel, when all reconnect with their roots מי יעלה בהר ה”, where מי=50 orיובל . Everyday we’re climbing a mountain represented by בהר. On Lag BeOmer we sing the song אמר רבי עקיבה …מי מטהר אתכם לפני, which we could interpret לפני מי, before the 50

th level- Yovel, Shavuos we must purify ourselves. A מלאך is called חיות- like animals, who do things out of instinct. A yid is constantly growing till his last day, that is- his life is like climbing a mountain. In the forty nine days of ספירה, we work on our midos, especially trying to develop a לב טוב=49, and the mida of trusting in Hashem, as is written in בהר כה:יח – וישבתם על הארץ לבטח, where לבטח=49. A farmer has to have complete בטחון in Hashem, to leave his farm uncultivated for an entire year. The שתי הלחם refer to Torah SheBaal Pe-TBP, and Torah SheBeksav-TBC, representing both the Torah of נסתר and נגלה. The חידושי הרים says that the reason why one of the ש in יששכר is silent, is that it refers to the תורת הנסתר.

It says that צדיקים that have the same name are interrelated. Some say that the month of Iyar is שמעון, the brother most responsible for מכירת יוסף, a blemish in שנאת חנם. The 24,000 students of Rebbi Akiva could have rectified the 24,000 yidden from the tribe of Shimon, in Shitim. The רשב”י – Rav Shimon Bar Yochai rectified this blemish of Shimon ben Yaacov (his twelve years in the cave for the twelve years that Yosef was incarcerated). Sivan is kind of a metaphor for the future, when the yidden and Hashem will join as one. בחוקתי comes from the word חקק, to engrave, implying that the holy Torah has to be engraved in our hearts, leading to becoming one with Hashem, like the way it will be. Parshas בחקתי, which usually falls in the vicinity of לג בעומר, is a new revelation למעלה מן הדעת like on Purim- פלג –פורים לג בעומר. The רשב”י reveals Torah which now is לא ידע. The only other time that we read ofבתי ערי חומה , which reminds us of Purim, is in this Parsha, falling Lag BeOmer time. On Purim we read of מלחמת עמלק which took place כג אייר, also around Lag BeOmer. There are forty nine curses in Parshas בחוקתי, when each day of the forty nine days of sefira, we can rectify another קללה. How could it be that in a futuristic Parsha like בחוקתי, we have all these קללות. In the future we will understand the reason for the קללות, that they are really ברכות in disguise.

There is a story in Gemorra מועד קטן of a Rav that sent his son to the רשב”י, to receive a ברכה, and this yid returned and complained that Rav Shimon cursed him. The Rav after hearing the “curse” showed his son how it was really a big Bracha disguised as a curse. The Ari HaKodesh said that the קללות in the Torah are really higher than

ברכות, originating from the י-ה of Hashem’s name, the hidden part. The עולם דאתכסיה is greater than the עולם דאתגליה, the וה of Hashem’s name.

The Ari says Iyar is יששכר whereas Sivan is זבולון, which begs the question that the month of מתן תורה should be כנגד the שבט that excelled in Torah study -יששכר. It sounds like we’re descending from יששכר to זבולון. Hashem’s desire is to dwell in this lowly world. Why is the month of Sivan -זבולון? When Zevulin, the sixth son of Leah was born, his mother said הפעם יזבלני אישי, meaning my husband will make his main abode with me. Zevulin are the letters זבול נ, the abode of the 50th level, which could refer to both Shavuos -50th day, or Yovel-50th year – שער ה-נ=625=הפעם יזבלני אישי . Yovel is דרוד when all slaves go free, even the עבד נרצע. A person that’s free can live wherever he wants. The word דרור is also written concerning Purim, where the Torah hints to מרדכי in the head spice of מר דרור The word דרור is written in Parshas כי תשא which is read in the vicinity of Purim, and in Parshas בהר read in the vicinity of לג בעומר. Both of these times a yid could experience total freedom and tremendous joy- שמעון בר יוחאי=703=דרור בארץ . All yidden will experience the 50th level, the שער הנון in the future. Hashem’s abode is the home of all yidden – וירד הויה על הר סיני =681=שער הנון.

The first Rashi in Parshas BeHar is מה ענין שמיטה אצל הר סיני has the מפרשים ask many questions, in that all mitzvos were given on הר סיני. One answer we could give is that really ברוחניות the two are opposites, in that the goal and the reward is שמיטה, where the land rests after six years of hard work, the same principle of Shabbos. The way to achieve this goal is through our constant climbing the mountain -הר סיני or הר המוריה –י”ם. Our עבודת ה” in this world is – spiritual mountain climbing. If a yid is not constantly climbing, then he’s not serving Hashem. It says מעלין בקדש ולא מורידים, which could be translated as a yid must climb in עניני קדושה, because if not -ולא, he goes down -מרידים. It’s like a steep mountain, that if you leave the upward trend, you slip downwards. We could also interpret what Rashi said not as a question, but as a statement- מה is the ענין of שמיטה אצל הר סיני. The word מה refers to ביטל, humility. The state that כלל ישראל were at הר סיני, was a state of total bitul w/o any ישות- – מה. This is the same state of mind a farmer has to be when

he’s told he cannot cultivate his land for an entire year -מה with total אמונה and בטחון in the promise of the Almighty that he’ll be provided for. The day that the yidden came to הר סיני is the day they reached the tremendous level and unity of ויחן שם ישראל נגד ההר like an איש אחד בלב אחד. The day they came to Har Sinai was ר”ח סיון, the forty fifth or מה day of the עומר.

After אברהם slaughtered the ram by the עקידה, he called the place ה” יראה, and then said בהר ה” יראה –that is Hashem appears to those who climb the mountain of קדושה . Avraham Avinu is compared to the mountain, Yitzhak the field, and Yaakov the home. By Avraham it says ויעתק משם וילך ההרה. The word עתיקה is the highest level of holiness meaning totally removed. From where did Avraham remove himself- from משם, which the Zohar says is the קליפות, the טומאה. The word ויעתק is found only once in Chumash ירושלם=586=ויעתק , and מצרים=380=משם. About Lot it says ויבחר ככר הירדן which Rashi says was a flat plain, demonstrating his lack of interest in climbing (in Kedusha). In Parshas BeHar, יובל is mentioned fourteen times, and גאולה nineteen times. When it says במשוך היובל יעלה בהר, the Rambam says is referring to the rams horn of Yitzchak, the י”טof Shavuos being כנגד יצחק. The Ramban says that the source of Yovel is in the הפטרה – ועל יובל ישלח שרשיו,where everything goes back to its root –Shavuos–בשביל התורה שנקרא ראשית. The צבי לצדיק asks why the pasuk says כי תבאו אל הארץ אשר אני נתן לכם — why לכם אני נתן ? He says that Hashem is giving you א”י on the condition that you observe the שמיטה, and if not, there is exile.

In a regular year, בהר בחוקתי usually fall in the week of יסוד. In the tefilla we say after ספירה, we say the forty two word אנא בכח, which has seven phases (of six words each), representing the seven sefiras- midos that we are working on during this time. The week of יסוד is parallel to יחיד גאה לעמך פנה זוכרי קדושתך. It is our job to rectify the מדת היסוד during the עומר, similar to the ימי השובבים – עמר=310=קרי=310=שובב. The sixth day of the sixth week is יסוד שביסוד which is the Yahrzeit of the רמח”ל, who begins his famous sefer מסילת ישרים with the word יסוד. It is also the Yahrzeit of a צדיק known for his קדושת הברית –Rav Shlomke of Zvil. In בחוקתי כו:כא as in other pesukim, it says ואם תלכו עמי קרי, a clear hint to Amelek – אשר קרך בדרך, a לשון of קרי, who fought against

the מדת היסוד, and so he attacked in the week of יסוד. Amalek fought the במשוך היובל המה יעלה בהר, trying to prevent the yidden from returning to their roots, and our עבודה is to מושך the יובל into this world bringing true freedom מלחמה ליה-וה בעמלק=421=במשוך היובל

In the Bracha of תקע בשופרwe should have in mind the קיבץ נדחים, where the shofar has the power to gather all the yidden- ויקבץ נדחינו=336= יחיד גאה לעמך פנה. Beside the כונה that all yidden should be brought back, we also must keep in mind in this Bracha to retrieve all the sparks of קדושה that were lost due to our blemishes in the area of ברית. Amelek- מלק tries to sever the connection of כלל ישראל to the Almighty. He instills יאוש, despair into the yidden attempting to lower their self-esteem -ויזנב בך, bringing them into depression which leads to פגם הברית, blemishing the מדת היסוד. The בית אהרון, the Karliner Rebbi was known to have said that though עצבות is not an עבירה, it leads to the all עבירות. The first sin of the עץ הדעת brought עצבות to the world בא הנחש על חוה והטיל בה זהומה. This shows a clear connection between a פוגם בריתו and depression. This is the major problem we have today, when people feel that they are not worth anything. When a yid wants to daven or learn, it’s necessary for him to feel a certain pride. The present day Bobover brings the ליקוטי מהריל ספר, of why לג בעומר is הוד שבהוד. He says that the יצה”ר tries to convince a yid, saying who are you? You don’t deserve to… Hod, meaning splendor is the eighth ספירה from כתר. When someone feels drawn to the gashmios, then he should apply the mida of humility, but in the קדושה, the Gemorra in Sota says a תלמיד חכם has to have an eighth of an eighth of gaiva, and pride. The Tiferes Shlomo says that עשה דוחה לא תעשה has an inner meaning that when involved in performing a mitzva, a yid should push away the לא תעשה, his sins. It says אין מעבירים על המצוות meaning that when doing a mitzva, a yid shouldn’t bring עבירות in the picture.

When we left מצרים, we experienced freedom -יובל, and this is when עמלק attacked. By יציאת מצרים it says יוצאים ביד רמה, that the yidden left with their heads held high, with pride and joy, and self-esteem- ספירת העומר=1070=בהוציאך את העם ממצרים. The whole sefira is to bring us to Yovel, and to rectify the midas HaYesod

קרי=310=עמר, and the coldkeit -אשר קרך, the lack of excitement in serving Hashem. אשר קרך is also the קליפה of מקרה, coincidence, the lack of אמונה in השגחה פרטית. In the week of YeSod – יחיד גאה לעמך פנה, Hashem brings pride to his nation, so that they shouldn’t fall into the trap of קרי. The ספירה of יסוד is called כל in that it encompasses all the ספירות —–

אברהם יצחק יעקב משה אהרן יוסף דוד=1409=יחיד גאה לעמך פנה זוכרי קדושתך. The Bobover Rebbi says that ויגבה לבה בדרכי יה-וה which is the acronym of יובל, is the positive pride, when normally gaiva is disgusting in the eyes of Hashem. In order to bring the יובל into the world, the true freedom and true תיקון היסוד, a yid must beיעלה בהר – that is have the healthy pride and self-esteem. In connecting our two פרשיות- The way to be שומר תורה ומצוות and engrave it inside our beings-חקיקה – בחוקתי is בהר, to have the proper pride and self-worth. The ספירה of יסוד leads to מלכות, as we see that Yosef HaTzadik was the king ממ שין יוד חית=878=מלכות שביסוד .

The Rizener said theמשיח will come when we read or say the pasuk וזכרתי את בריתי יעקוב ואף את בריתי יצחק ….which is in Parshas בחוקתי. Only by יצחק it doesn’t say the word זכירה, since the ashes of יצחק are in front of us -עקידת יצחק. Hashem made a promise that due to the merit of the עקידה, the yidden would be redeemed whether they deserve it or not- ויאמר בי נשבעתי נאום ה”. There is a tikun for every yid. This is the Yovel- the ram’s horn – בשנת היובל הזאת=1218=ויאמר בי נשבעתי נאום יה-וה

The day ofיסוד שביסוד refers to the word קדושתך in אנא בכח where קדושתך=830=בריתי יצחק. The source of יובל, which is the rams horn of the עקידת יצחק is found in the הפטרה of בחקתי in the pasuk ועל יובל ישלח שרשיו which means that the roots next to a spring are the strongest (רמב”ן) ואף את בריתי יצחק=1318=ועל יובל ישלח שרשיו.

Usually the end of one of the Chumashim חזק חזק falls in a low time for the yidden, and timely when they need the חיזוק. Parshas בחוקתי, falling during the ימי הדין of ספירה is a big חיזוק in self-esteem, in that every yid has tremendous מעלות. Even the מצוות that require total ביטל like שמיטה for the farmers, have to be done with complete self-esteem. A yid is happy because he’s connected to the future world, to שמיני, and יובל which represents total freedom, is this time of joy- שמיני=410=דרור. All the curses mentioned in בחוקתי, are

really Brachos in disguise. According to רב יהושע, theמבול ended כז” אייר, which led to a new beginning תריג=613=ישבה הארץ.

The Ramban says that the Brachos in פרשת בחוקתי never occurred and will be revealed when משיח comes ואולך אתכם קוממיות, where Rashi says is בקומה זקופה, a hint to עת המשיח. Parshas בחוקתי is the 33rd Parsha of Chumash -לג, and always in the vicinity of לג בעומר, where as we have said the number thirty three is associated with למעלה מן הטבע or the future. לג בעומר is the fifth day of the fifth week of sefira הוד-. In the sixth pasuk of בחוקתי it says ורדפו מכם חמשה מאה where Rashi says that the weakest or lowest yidden will be able to be victorious over the goyim. ישמעאל tries to kidnap the fifth part of the נשמה, which is the יחידה and prevent the Geula- את יחידך=453=הא ואו דלת=453=מלך המשיח=453=מכם חמשה Yishmael is referred to as קשת as it says רובה קשת. On לג בעומר we take a קשת to symbolize that in the generation of the רשב”י there was no קשת, since he יכול לפטור את כל העולם מן הדין. After the פטירה of the רשב”י we again have to come onto קשת. In Tehillim מו:י it says קשת ישבר, that there will come a time when there will be no need for weapons in the merit of the ישבר=רשבי At that time, there will be no more questions- קושיות, and all will be clear. In the Zohar it says תא חזי, come and see, as opposed to the Torah we have today, which is full of questions, בח” of hearing- תא שמע. In the future it will be יצחק that will מלמד זכות onכלל ישראל – קשת ישבר=1312=אף את בריתי יצחק=1312=על יובל ישלח שרשיו

In Parshas בחוקתי כו:מב is the famous pasuk – וזכרתי את בריתי יעקוב Rashi says that in five places יעקוב is written with a vav, whereas אליהו is written in five places w/o a vav. Yaacov took this letter from Eliyahu as an ערבון until he will announce that the גאולה has arrived. In these Parshios the word גאולה is mentioned many times. When the fields will be redeemed a fifth of the worth was added as it says in בחוקתי כז:יט thatויסף חמשית כסף ערכך עליו — רבי שמעון בר יוחאי=914=ויסף חמשית. Perhaps this is hinting that when the משיח comes, there will be a fifth added, that is a fifth level to the נשמה, the יחידה, and no Jew will go lost— שמעון בר יוחאי=703=לבלתי ידח ממנו נידח.

The Koznitzer says that the seven weeks of ספירה correspond to the three מצות and the four cups of wine of the Seder night. Therefore the fifth week of הוד corresponds to the second cup of wine when the son asks the four questions, the מה נשתנה. The son is כלל ישראל asking our father הקדוש ברוך הוא for whatever we want. The מן which began to fall on טז” אייר, purified their bodies, and prepared the עם for מתן תורה as it says לא נתנה התורה אלה לאוכלי המן. Like ספירת העומר, also by the מן, the word עמר is used עמר- לגלגלת . Although the דעת of each yid is different, their skulls are more or less the same, teaching us that there is a tikun for everyone. The חתם סופר says that the mitzvah of שקלים is כנגד the גלגלת. Similarly on Purim, where אחשורוש is המלך שהאחרית והראשית שלו that is theאחרית (Jew) comes before the ראשית (Jew). The יערת דבש says that Iyar is בנימין who was given five sets of clothes, a hint to Purim, when Mordechai came out of the palace wearing five types of בגדי מלכות. Hod is the fifth sefira, and the Gemorra in ברכות נח says that הוד זו הבהמ”ק, which is in the portion of Binyamin. פורים חנוכה לג בעומר are all connected, all a revelation of the five parts of the נשמה -פורים חנוכה לג בעומר =776 or תושע —

נפש רוח נשמה חיה יחידה=1099=היא אסתר בת דודו=1099=בימי מתתיהו בן יוחנן 1099=חית יוד אלף יוד יוד ריש=

The רשב”י was מטהר the city of Tiberias from טומאת מת, and the Zohar says that the משיח will be revealed first in טבריה. King David who is the 33rd generation from אדם הראשון, ruled in י”ם for 33 years, and King Menashe returned to his reign in י”ם and did teshuva for 33 years. When we will blow the שופר גדול, we’ll merit to the restoration of the בית המקדש – ונתתי משכני=1286=ביום ההוא יתקע בשופר גדול. According to רב יהושע, the מן began to fall two days before לג בעומר, that is טז אייר, where the אוכלי מן were given a taste of the future – –

בית השלישי=1067=הנני ממטיר לכם לחם מן השמים Rebbi Shimon Bar Yochai was the Tanna that was arguing that the Torah will never be forgotten בראשית ברא אלה-ים=1202=כי לא תשכח מפי זרעו which was already sealed into the creation. The acronym of בראשית is אור תורת רשבי or רשבי תורתו אמונתו.

The בני יששכר says that the purpose of the ימי הספירה is that every yid should acquire a לב טוב=49. There are לב or 32 days till לג בעומר,

and טוב or 17 more days till Shavuos. The 33rd word in the חומש is טוב, referring to the אור הגנוז which is hidden for the צדיקים- שמעון בן יוחאי=553=לעתיד לבא. The רשב”י began to reveal this hidden Torah, which will be totally revealed when Mashiach comes. The 50th word in the Torah is בוקר referring to Shavuos, where the Torah was given in the morning. The Torah begins with a ב and ends with a ל, as there are לב נתיבות חכמה. The רשב”י began to reveal the 33rd level on לג בעומר, the level of עד דלא ידע, the Torah of משיח. As we already mentioned, Purim falls on the same day as לג בעומר and there are many similarities between them, however a י”ט that is revealed later in time, is somewhat greater, as the גלוי is greater. The Torah we have today is connected to Parshas בהר the 32nd Parsha in Chumash, whereas the Torah of the future is connected to Parshas בחוקתי the 33rd Parsha (Ramban). David HaMelech said גל עיני ואביטה נפלאות תורתך where both גל and ואביטה are equal to 33, and so דוד was saying “open up my eyes and I will see this 33rd level. King David was the 33rd generation from אדם הראשון. The perek in ויחי which speaks of Yaakov wishing to reveal the קץ, has 33פסוקים . In that same הפטרה the נביא says that דוד ruled in י”ם, the city of גלוי, for 33 years. The fact that בחוקתי does not begin with aהחיבור ו , especially most years being doubled with בהר, is because בחוקתי is a new revelation- 33.

On שבועות we read מגילת רות which sefarim say is a revelation of the Geula. Naomi told Ruth to go to בועז in a manner that was not modest, similar to Tamar and Yehuda, Yaacov and his two wives, and Lot and his two daughters, who the Alshich says were מתגלגל into Ruth and Naomi. All this was in order to fool the שטן, while formulating the משיח. Naomi said to Ruth four times the words גלית מרגלתיו as in רות ג:ד. The only other time this expression is used is in ספר דניאל, which is also a ספר of גאולה. Boaz gave bread to Ruth and told her to dip her bread in vinegar וטבלת פיתך בחומץ. The Gemorra in שבת קיג discusses this and Rashi says one peshat, that vinegar is good in hot weather. Boaz was hinting to Ruth that out of her, will come King Menashe who will sour like vinegar. In the 33

rd pasuk of the 33rd Parsha- בחוקתי, Rashi mentions that Menashe did teshuva for 33 years- ( דברי הימים ב:לג (. In the Gemorra there is an argument whether Menashe has a חלק בעולם הבאRav Yehuda argues with the חכמים and said that he does, in that Hashem heard his prayers and וישיבהו י”ם למלכותו. The Rabbis said he returned to power in י”ם, but still has no portion in the future world. In Sanhedrin קג, Rav Yochanan says that if his teshuva wouldn’t be accepted it would weaken ידיהם של בעלי תשובה. The גמורה continues and says אמר ר” יוחנן משום רשב”י that Menashe returning to י”ם meant his future world is secure and the word ויעתר should be written ויחתר meaning that Hashem dug a special tunnel under the כסא הכבוד, for Menashe, to protect him from the מדת הדין. Of the רשב”י it says יכול לפטור את כל העולם מן הדין. In Parshas היראה, we ask Hashem to dig a tunnel for us, if the doors of heaven are closed. Menashe had to do teshuva for 33 years to be accepted by Hashem, after all of his grave sins. The רשב”י says that י”ם is the place of עולם הבא, and this is where דוד ruled for 33 years. The next pasuk says that Menashe knew that ה” הוא האלה-ים. His return to י”ם was claiming his belief in אחדות ה” -שמע ישראל הויה אלה-ינו הויה אחד=1118=ירושלם למלכותו. Boaz is telling Ruth that from her will come משיח that will מתקן every yid – סתר=660=את האור כי טוב=660=ויחתר לו. In the word טוב, which is the 33rd word of חומש, is rooted a tikun for every yid, the גלוי of his סתר, his פנימיות.

As great as Purim is for the lowest yidden, לג בעומר goes even further. The רשב”י revealed the פנימיות התורה that was not yet revealed. Boaz was saying that Ruth will produce a דוד and a רשב”י that will be able to reveal even the sparks of קדושה in the feet, the last generations- מגילת אסתר=1144=אשר קרך בדרך ויזנב בך=1144=וגלית מרגלותיו.

Boaz said to Ruth וטבלת פיתך בחמץ …. ותשב, where the Rokeach says that ותשב is, that teshuva helps even for the ones that soured, like Menashe. Ruth comes from the biggest טומאה of עגלון, but hidden in her was the greatest קדושה. The word מרגלותיו also means diamonds, which are usually buried in the sand. We must sift the sand, the גרים from Esav, in order to find the diamonds. Every yid is a diamond and משיח will גלית מרגלתיו.

On Shavuos we read from רות. Ruth experienced a transformation

from מואב=49 to בית לחם, where she purified herself from the 49 levels of טומאה, like we do during the 49 days of sefira. We received six hundred and six mitzvos on Har Sinai רות =606. A goy has seven mitzvos, and together with another 606 mitzvos that a גר takes upon himself, there are the תריג מצוות. All of us were considered גרים on Shavuos. Ruth returned together with נעמי between פסח and Shavuos to Bet Lechem -שתי הלחם. Ruth was returning to her roots. One may ask what roots did she return from, if she was a gentile. The חידא brings that the Gemorra says גר שנתגייר and not גוי שנתגייר, since the גר already had the נשמה of a yid before, but it was concealed. In מגילת רות it says – השבה עם נעמי משדה מואב , where רשי comments that השבה is in past tense that is Ruth already returned in the past. She was already a yiddeshe neshama. So רות is coming back, experiencing a בח” of יובל, of דרור בארץ, bringing with her the ניצוץ of דוד המלך, the ניצוץ of משיח. This is why the מגילת רות ends with וישי הוליד את דוד.

The ירושלמי says that דוד המלך was נפטר on Shavuos, or עצרת. The מדות רעות of gaiva and לשון הרע which brought about צרעת, is turned around to עצרת- Shavuos. This שבת prepares us for this transition that we accomplish during these days. Our anticipation is that this Shavuos will be the זבול נ, the time that Hashem will return to us and stay with us. In מלאכים, the בהמ”ק is referred to as בית זבול.

In pasuk כז:ט the pasuk says והקימתי את בריתי אתכם where Rashi says that ברית חדשה לא כברית הראשונים.The Torah of the future is called חדשה. The מדרש says on the pasuk תורה מאיתי תצא-תורה חדשה מאיתי תצא The מדרש says that the Torah we have today, is הבל compared to the Torah of משיח. The revelation of this סודות התורה began on לג בעומר, and so לג בעומר is connected to חדשה, a preparation for שבועות where it’s written “מנחה חדשה לה. The hope each year is that שבועות will be the revelation of the תורה חדשה – מצמיח קרן ישועה=929=ברית חדשה. The מדרש says that Lavan, refers to Hashem who is מלבין עונותיהן של ישראל -לובן עליון – ברית חדשה=929=יגר שהדותא. We begin ניסן with החדש הזה לכם and on Shavuos we have חדשה where the ה is at the end. The week of הוד is the fifth – ה week of ספירה.

The אחדות of the כלל ישראל will lead to Geula- חית דלת שין הה=1222=ויחן שם ישראל נגד ההר=1222=גאולה תתנו לארץ