Here is the final installation of the eleventh chapter of Even Shelema with notes.
10. All the concepts of the month of Tishrei are hints to the future. For the judgment will be on Rosh Hashana, and afterwards, the forgiveness for sin will be on Yom Kippur. Followed by Succos, the eighth day and their joy. So too in the future, the great day of judgment will occur (*), followed by the statement that "I will sprinkle upon you pure waters and purify you, etc" (Yechezkel 36), and "I will forgive whatever is left" (Yirmiyah 50). Afterwards, on Succos, will be the seven Chuppos, as is known, as the verse says (Yishaya 4), "And a Succah will be for shade from the day, etc." 'The time of our rejoicing, etc," and strangers will stand and shepherd your sheep (ibid 61) (**). Afterwards, the Eighth day, which will be the end of those who deny the True God, and the people of Israel will rejoice alone. "It will be a day of completion (atzeres) for you," and they will eat the three Shabbos meals. This is reference to the meals of the animals on the mountains of a thousand, the meal of the Leviathan, and the wine that was kept, etc. (Sifra Ditzniusa 54:4 55:1, Tikkunei Zohar 49:2)
(*) In the days of Moshiach, a fear of Hashem will seize all of mankind, and in the time of the revival of the dead, this feeling will intensify. In the future world this fear will intensify even further (Yeshaya 2:10). (It would seem that this is why it was established to say the prayer on the high holy days of 'And so, place Your fear,' (***) because these days are a hint of what the future holds.)
(**) In the current state of the world, the moon is below all of the constellations. In the future, however, the moon will be above them, and so will the people of Israel (****). Melachim 1:25 Tikkunei Zohar 166:1 under the heading 'ונימין' (It could be that this is what it means [in the blessing of the new moon] that they [the people of Israel] are to be renewed in the future like it [the moon]).
(***) Much of the focus of that section of the high holiday prayer is on the future time. We say, "And so, place Your fear on all of Your creatures, and Your awe on all You have created... And they will come together in a single unit to serve You with a full heart." There are many hints to the fact that those days are both a throwback to the time of Adam Harishon before the sin, as well as a portent of future times when we return to his state before the sin.
(****) This is not referring to the physical aspect of the moon and stars, rather, it is referring to the spiritual aspect of them, where they act as vehicles for the Divine influx being brought into the world. This would therefore seem to mean that in the current state of the world, the moon is the final vessel to receive the Divine influx that Hashem sends through the celestial bodies. This influx makes its way through the higher spiritual levels, finally getting to the stars and then the moon. In the future, the order of receipt of influx will be reversed, and the moon will rise above them. Similarly, the people of Israel will be raised above, and it will be clear that they are the crown of creation.
11. The meal of the Leviathan is reference to the knowledge that will expand in the world, which is the great joy to which nothing can compare (*). Moshe Rabbenu is also called the Leviathan (Sifra Ditzniusa 18:3), and about this the verse says, "You created to play with it," and it is the plaything of Hakadosh Baruch Hu with the righteous, with which He renews the Torah, etc, as the verse says, "And they saw Elokim, and they ate and drank." Seeing means understanding. This is the light that was hidden for the Righteous (Tikkunei Zohar 42:3 44:1 Sifra Ditzniusa 19:2). The inner secrets of the Torah will be revealed, as the simple understanding of the Torah is now. Therefore there will be freedom from any accusers, like the verse says (Yeshaya 11), "They will do no evil, nor cause destruction... For the land is full of the knowledge of Hashem..." (Tikkunei Zohar 43:2) (**). The 'wine that was kept' is also reference to the secrets of the Torah which will be revealed by Moshe (Tikkunei Zohar 74:2), and about that time it says, "Hashem's honor will be forever, Hashem will rejoice in His creations." May it be speedily in our days, so may it be His will.
(*) The concept of the Leviathan is one of intense connection to Hashem, as we see in the verse (Proverbs 1), "לוית חן" - accompanied by grace. This is reference to the continuous ascension in attaining an understanding of His Divinity through the depths of the secrets of His Torah. The desire of the soul to attach to Him will intensify, and the soul will gain more and more with each passing moment. This is what it says [in regards to the Leviathan], "You fashioned it to rejoice (לשחק) with it." The language of 'to rejoice' (לשחק) always describes a sudden joy. (Iyov 3:21, see ליקוטי מג"א with the heading 'see this.' See the Gra's explanation of Berachos ch. 1, heading 'look at the day of death...')
(**) As we saw earlier in siman 27 of ch. 8 - The evil inclination has no effect on those who are involved in the study of the secrets of the Torah. Therefore, the negative forces [that cause the destruction, immediately] cease. This is because the evil inclination only wields power when there is a lack of true knowledge, as the sages say, "A person only transgresses a sin if a spirit of foolishness has entered him." It says in the gemara (Baba Basra 75), "In the future, Hakadosh Baruch Hu will make a Succah for the righteous out of the skin of the Leviathan..." This is reference to the Tree of knowledge of Good and Evil, which will serve to completely surround holiness in the future (***). (Sifra Ditzniusa 20:1 see there.)
(***) The concept of Good and Evil being the forbidden fruit is only true as long as we live in a dimension where they are separate and Evil has its own existence as a negative force. In the future world, since we will have transcended to a higher dimension, we will exist in a place where Good and Evil are both aspects of a Higher Good. Thus, the fruit of the Tree of knowledge of Good and Evil will be permissible to be eaten. This is hinted to in the statement of the sages that in the future, just as we now make the blessing of הטוב והמטיב (Who is Good and does good) on good news, we will likewise make that blessing on the receipt of bad news. This is because we will exist in a dimension where both good and evil are clearly part of a greater Good.
Showing posts with label Even Shelemah. Show all posts
Showing posts with label Even Shelemah. Show all posts
Tuesday, May 11, 2010
Wednesday, May 5, 2010
Gr"a on Redemption notes III
3. This Redemption will only occur through the learning of Torah. The main Redemption is dependent on the learning of Kabbalah (*) (**).
(*) Raya Mehemna (2:2), Tikkunei Zohar (4:4), Tikkunei Zohar Chadash (36:3). For this reason, the blessing of Ahava Rabba, which is the blessing of the Torah (Berachos 11), was ordered as we have it - First we ask to learn and teach, and afterwards we ask Hashem to enlighten our eyes, which refers to the hidden aspects of the Torah; we then ask that Hashem bring us, in peace, from the four corners of the Earth (See the Gemara in Baba Basra 8).
(**) It is interesting to note that this Gr'a is oft-quoted, but most commonly, only the first half of his statement is actually mentioned. It is a lesser known fact that the Gr'a holds that the main learning that is necessary to bring the Geulah is the study of Kabbalah. For some reason, the learning of Kabbalah is shunned by certain segments of the Jewish world, in line with the concept that Moshiach ben Yosef, who is to reveal this wisdom, himself is shunned. Interestingly, we see here a manifestation of the idea that Moshiach ben Yosef first reveals himself to the less religious parts of the Jewish people, and only afterwards reveals himself to the ones who are most faithful to the Torah. This strange twist can be seen in the current thirst in the non-religious Jewish world for Kabbalistic knowledge, although it unfortunately is given over by many who are unworthy. This parallels the fact that Yosef first was known to the Egyptians, then was later revealed to his brothers, and finally was revealed to his father, Yakov. This corresponds to the progressive way Moshiach ben Yosef reveals himself. If one thinks about it, it is truly remarkable that Hashem is using all parts of Klal Yisrael to bring about the redemption, even the non-religious world, who one could think is excluded from the process. Here we see that the truth is exactly the opposite of what it seems on the surface (as is always the case with Yosef), that each part of the Jewish people is involved in bringing the Geulah in a different way, and each part has its role to play in the cosmic drama.
4. In the merit of distancing from those who are involved in the teachings of spiritual philosophy, in study and nature, in the future they [who have distanced themselves] will merit to bask in the light of Hashem (Yeshaya 2:6) (*) (**).
(*) See Yoreh De'ah Siman 179:13, where he writes about false philosophy in a negative light, and see Aliyos Eliyahu (17:2). This is clearly not like the other opinion who says that the statement in Yoreh De'ah is not really from the Gr'a. I heard from an extremely trustworthy source that those words were in the original manuscript, written in the holy handwriting of the Gr'a himself, as is clear over here. See also Yoreh De'ah 246:18.
(**) This is also extremely interesting, because the opinion of the Gr'a was that one must be well-versed in the seven wisdoms in order to properly understand Kabbalah, as they are two sides of the same coin (see Sha'ar Be'er Sheva in Kol Hator, only in certain editions). The Gr'a states that according to how much information one lacks in his understanding of Kabbalah, he will lack an understanding in the seven wisdoms, and vice versa. The teachings of philosophy, however, are a completely different area, and they are forbidden because they attempt to divorce reality from a Godly source. The Gr'a there in the first reference in Yoreh De'ah says openly that the Rambam made certain mistakes because he relied on philosophy to understand reality, due to the information he was missing from the deeper sources.
5. The redemption is referred to as the morning, as the verse says, "The morning has come, and also night." It is also referred to as a birth (**), as the verse says, "For Tzion has... also given birth..." Just like the greatest darkness is immediately before the day, and the pregnant woman has the greatest pain just before the birth, so too, before the redemption, the exile will be heavier [at the point of redemption, more] than the entire length of the exile (*).
(*) (Just as in Egypt, where the greatest difficulty of the Jews' subjugation directly preceded the redemption, as the verse says, "Make the work heavier on the people...") These are the birth-pangs of Moshiach. There are seventy words in the psalm "יענך ה' ביום צרה" - "Hashem will afflict you on the day of oppression," which correspond to the seventy years of birth-pangs of Moshiach, through which they will be redeemed. (This is what it says there, "Now I know that Hashem has saved his Moshiach..." And it could be that this is why we say this immediately before "ובא לציון גואל" - A redeemer will come to Tzion.) This is found in his explanation of Raya Mehemna 21:2 32:1, Tikkunei Zohar 86:2, Tikkunei Zohar Chadash 27:2, and see there 7:2.
(**) These two analogies are so apt, because both in the case of the fetus in the womb, as well as the darkness of night, one can not see, but can only hear. When the child is born, and when the day breaks, one is able to see all that he had only been able to hear only moments before. In our current state of spiritual darkness, we can only sense spirituality using our capacity to 'hear,' that is, by putting the pieces of information together, noticing many different occurrences that, when brought together, clearly show us that Hashem is running the show (as is wonderfully brought out in the story of Esther). In the times of Moshiach, however, we will no longer have deduce Hashem's presence, but rather the light of day will finally shine on us, and His presence will be absolutely apparent - we will 'see it' and believe it. The transition between these two states of existence is one of a transcendental nature, moving out of our current state of darkness into a world of spiritual light. This involves a difficult transition, which, like all transitions, is bound to be painful. This is the reference that the Gr'a makes to the verse, "The morning has come, and also night." The morning comes, but it brings with it an inevitable experience of the darkest part of the night. As my brother-in-law recently explained to me, everything in creation must show its greatest strength as it is coming to the end of its existence. This is analogous to a star that lets off the greatest amount of light just as it is coming to the end of its life. So too, as the darkness is ending, we experience the greatest intensity of darkness. This is why the world we live in is more atheistic than it ever was in history, and why it is so extremely difficult for us to connect to our spiritual sensitivities. This could also be said to parallel the darkness that Egypt experienced in the ninth plague. It is the final plague before the plague of the first-born that finally causes the Egyptians to usher the Jewish people out of Egypt. This darkness was so intense that the Torah says the darkness was actually tangible. This parallels the spiritual darkness we are experiencing today. What is interesting in this parallel is that although the Egyptians experienced an intense darkness, the Jewish people's experience was one of intense light, at the very same time. This contrast could parallel the contrast between the world at large, which is currently engulfed by an intense spiritual darkness, as opposed to those who are faithful to the Torah, who can experience an intense spiritual light, despite the darkness that surrounds us. Another parallel is that during the plague of darkness, a large portion of the Jewish people lost their lives, due to the fact that they were not ready to give up the culture they had grown accustomed to in Egypt. Corresponding to this, many Jewish lives have been lost in the spiritual holocaust that is evident in the Western world today. The darkness has succeeded in once again engulfing these lost souls, causing us to lose many in the uphill battle to maintain our spiritual connection. There is nevertheless comfort in knowing that those who survive this battle, and indeed experience the light of spirituality, can be assured that the final redemption is not far off, as we are traversing the final moments of darkness, about to enter a world of intense spiritual light.
(*) Raya Mehemna (2:2), Tikkunei Zohar (4:4), Tikkunei Zohar Chadash (36:3). For this reason, the blessing of Ahava Rabba, which is the blessing of the Torah (Berachos 11), was ordered as we have it - First we ask to learn and teach, and afterwards we ask Hashem to enlighten our eyes, which refers to the hidden aspects of the Torah; we then ask that Hashem bring us, in peace, from the four corners of the Earth (See the Gemara in Baba Basra 8).
(**) It is interesting to note that this Gr'a is oft-quoted, but most commonly, only the first half of his statement is actually mentioned. It is a lesser known fact that the Gr'a holds that the main learning that is necessary to bring the Geulah is the study of Kabbalah. For some reason, the learning of Kabbalah is shunned by certain segments of the Jewish world, in line with the concept that Moshiach ben Yosef, who is to reveal this wisdom, himself is shunned. Interestingly, we see here a manifestation of the idea that Moshiach ben Yosef first reveals himself to the less religious parts of the Jewish people, and only afterwards reveals himself to the ones who are most faithful to the Torah. This strange twist can be seen in the current thirst in the non-religious Jewish world for Kabbalistic knowledge, although it unfortunately is given over by many who are unworthy. This parallels the fact that Yosef first was known to the Egyptians, then was later revealed to his brothers, and finally was revealed to his father, Yakov. This corresponds to the progressive way Moshiach ben Yosef reveals himself. If one thinks about it, it is truly remarkable that Hashem is using all parts of Klal Yisrael to bring about the redemption, even the non-religious world, who one could think is excluded from the process. Here we see that the truth is exactly the opposite of what it seems on the surface (as is always the case with Yosef), that each part of the Jewish people is involved in bringing the Geulah in a different way, and each part has its role to play in the cosmic drama.
4. In the merit of distancing from those who are involved in the teachings of spiritual philosophy, in study and nature, in the future they [who have distanced themselves] will merit to bask in the light of Hashem (Yeshaya 2:6) (*) (**).
(*) See Yoreh De'ah Siman 179:13, where he writes about false philosophy in a negative light, and see Aliyos Eliyahu (17:2). This is clearly not like the other opinion who says that the statement in Yoreh De'ah is not really from the Gr'a. I heard from an extremely trustworthy source that those words were in the original manuscript, written in the holy handwriting of the Gr'a himself, as is clear over here. See also Yoreh De'ah 246:18.
(**) This is also extremely interesting, because the opinion of the Gr'a was that one must be well-versed in the seven wisdoms in order to properly understand Kabbalah, as they are two sides of the same coin (see Sha'ar Be'er Sheva in Kol Hator, only in certain editions). The Gr'a states that according to how much information one lacks in his understanding of Kabbalah, he will lack an understanding in the seven wisdoms, and vice versa. The teachings of philosophy, however, are a completely different area, and they are forbidden because they attempt to divorce reality from a Godly source. The Gr'a there in the first reference in Yoreh De'ah says openly that the Rambam made certain mistakes because he relied on philosophy to understand reality, due to the information he was missing from the deeper sources.
5. The redemption is referred to as the morning, as the verse says, "The morning has come, and also night." It is also referred to as a birth (**), as the verse says, "For Tzion has... also given birth..." Just like the greatest darkness is immediately before the day, and the pregnant woman has the greatest pain just before the birth, so too, before the redemption, the exile will be heavier [at the point of redemption, more] than the entire length of the exile (*).
(*) (Just as in Egypt, where the greatest difficulty of the Jews' subjugation directly preceded the redemption, as the verse says, "Make the work heavier on the people...") These are the birth-pangs of Moshiach. There are seventy words in the psalm "יענך ה' ביום צרה" - "Hashem will afflict you on the day of oppression," which correspond to the seventy years of birth-pangs of Moshiach, through which they will be redeemed. (This is what it says there, "Now I know that Hashem has saved his Moshiach..." And it could be that this is why we say this immediately before "ובא לציון גואל" - A redeemer will come to Tzion.) This is found in his explanation of Raya Mehemna 21:2 32:1, Tikkunei Zohar 86:2, Tikkunei Zohar Chadash 27:2, and see there 7:2.
(**) These two analogies are so apt, because both in the case of the fetus in the womb, as well as the darkness of night, one can not see, but can only hear. When the child is born, and when the day breaks, one is able to see all that he had only been able to hear only moments before. In our current state of spiritual darkness, we can only sense spirituality using our capacity to 'hear,' that is, by putting the pieces of information together, noticing many different occurrences that, when brought together, clearly show us that Hashem is running the show (as is wonderfully brought out in the story of Esther). In the times of Moshiach, however, we will no longer have deduce Hashem's presence, but rather the light of day will finally shine on us, and His presence will be absolutely apparent - we will 'see it' and believe it. The transition between these two states of existence is one of a transcendental nature, moving out of our current state of darkness into a world of spiritual light. This involves a difficult transition, which, like all transitions, is bound to be painful. This is the reference that the Gr'a makes to the verse, "The morning has come, and also night." The morning comes, but it brings with it an inevitable experience of the darkest part of the night. As my brother-in-law recently explained to me, everything in creation must show its greatest strength as it is coming to the end of its existence. This is analogous to a star that lets off the greatest amount of light just as it is coming to the end of its life. So too, as the darkness is ending, we experience the greatest intensity of darkness. This is why the world we live in is more atheistic than it ever was in history, and why it is so extremely difficult for us to connect to our spiritual sensitivities. This could also be said to parallel the darkness that Egypt experienced in the ninth plague. It is the final plague before the plague of the first-born that finally causes the Egyptians to usher the Jewish people out of Egypt. This darkness was so intense that the Torah says the darkness was actually tangible. This parallels the spiritual darkness we are experiencing today. What is interesting in this parallel is that although the Egyptians experienced an intense darkness, the Jewish people's experience was one of intense light, at the very same time. This contrast could parallel the contrast between the world at large, which is currently engulfed by an intense spiritual darkness, as opposed to those who are faithful to the Torah, who can experience an intense spiritual light, despite the darkness that surrounds us. Another parallel is that during the plague of darkness, a large portion of the Jewish people lost their lives, due to the fact that they were not ready to give up the culture they had grown accustomed to in Egypt. Corresponding to this, many Jewish lives have been lost in the spiritual holocaust that is evident in the Western world today. The darkness has succeeded in once again engulfing these lost souls, causing us to lose many in the uphill battle to maintain our spiritual connection. There is nevertheless comfort in knowing that those who survive this battle, and indeed experience the light of spirituality, can be assured that the final redemption is not far off, as we are traversing the final moments of darkness, about to enter a world of intense spiritual light.
Tuesday, May 4, 2010
Gr"a on Redemption notes II
2. In the beginning, the ten tribes will be redeemed, and afterwards, the tribe of Yehuda [will follow](**). Afterwards will be the generation of the wilderness (Shir Hashirim 6:4)(*).
(*) The twelve middle blessings of the prayer are ordered as four times three. The first three are Torah, Teshuva, which is service, and forgiveness. These are three - Torah, positive commandments and negative commandments (***); hence, all is included. Afterwards are the blessings of redemption, healing, and blessing. Redemption is through Torah... Healing corresponds to the mitzvah of circumcision (Megillah, beginning of Ch. 2), which includes all the positive commandments. The blessing of material wealth (bircas hashanim) corresponds to the 365 negative commandments (Makkos 23 - they correspond to the 365 days of the year) (****). The next three speak of the future redemption through the two Moshiachs, Moshiach ben Yosef and Moshiach ben Dovid, and Shilo, which is reference to Moshe (as is stated by רע"מ in tractate Avodah Zara 77B, Tikkunei Zohar 36:3, 43:1 and later siman 6). This is all for the purposes of Above, for the redemption and the rebuilding of Jerusalem can not be until all the levels are complete (Gra's explanation of Megillah, beginning of the second chapter, see there where he speaks at length). The main redemption will be through Moshe (*****), that he will be revealed and redeem as in Egypt, like it says (Koheles 1), "מה שהיה הוא שיהיה - That which was, is what shall be..." The beginning letter of each word spells Moshe (משה) (Tikkunei Zohar 57:3, Raya Mehemna 23:1).
(**) This is very interesting because we find that there are two stages in the Geulah process. The first is the stage of the initial ingathering, which is later followed by a second ingathering. The first is referred to as קימה, the rising, and corresponds to Yosef. In Yosef's dream, this was represented by the fact that his sheaf rose (קמה אלומתי). This is also connected to the idea of שבע יפול צדיק וקם. Yosef (and the Jewish people, as well) is the צדיק, and although he is faced with many challenges, eventually he rises up. This corresponds to the return of the ten tribes, who were led by the tribe of Efraim, one of the two tribes of Yosef. This stage is also referred to as the פקידה, the initial stage of Hashem remembering His people and starting the process of redemption (See the sefer Acharis Ke'reshis p. 55 where he quotes from the Ramchal). This stage is referred to by Yosef himself when he commands his brothers to bring his bones to Eretz Yisrael. It seems that this stage (in the current Geulah process) came into full effect in the first half of the twentieth century, culminating in the official recognition of Israel as the Jewish homeland. The year 5708 (1948) was the end of the fifth hour, and the beginning of the sixth hour on the cosmic clock. According to the Gemara in Sanhedrin (38), the fifth hour was the hour that Adam Harishon 'stood up.' The collective soul of the Jewish people is the soul of Adam Harishon, and thus, we experienced that rise again in the fifth hour (1907-1948), culminating at its very end. In that year, over 600,000 Jews returned to Eretz Yisrael, and a similar mass immigration occurred again in 1967. It would seem likely, based on what the Gr'a is saying here, that those who have returned in the first stage of the Geulah process, that continues until now, are reincarnations of the original ten tribes. The second stage, which is referred to as the זכירה, will see the return of the entire Jewish people from all over the world. This is the second wave of the ingathering, that the Gr'a refers to as the return of the tribe of Yehuda. It would seem likely that this will be completed by the Moshiach from Yehuda, namely Moshiach ben Dovid.
It is interesting that the study of Kabbalah and the secrets of the Torah is something which is more openly accepted in Eretz Yisrael. This is specifically noticeable (as I recently saw mentioned in a Torah publication) on the holiday of Lag B'omer. This day celebrates the revelations of R' Shimon Bar Yochai, the author of the Zohar. This day is celebrated throughout the country by all stripes of Jews. This is especially remarkable because Yosef is referred to as צפנת פענח, The revealer of secrets (see Kol Hator 5:7). It would make a lot of sense that the current residents of Israel, who have been gathered through the Moshiach ben Yosef process, would be more openly connected to the hidden aspects of the Torah. This also connects to the concept of כי מציון תצא תורה - from Tzion will come forth Torah. ציון has the same Gematria as יוסף (as per Kol Hator).
(***) As the Gr'a says, the positive commandments correspond to the concept of Moshiach ben Yosef, who is involved in active tikkun, whereas the negative commandments correspond to the concept of Moshiach ben Dovid, who is involved in the original tikkun which Adam was supposed to do before the sin. This tikkun is passive, like the mitzvah of Adam which was not to eat of the tree of knowledge of good and evil. This is also clear as R' Maltzin continues and states that healing corresponds to circumcision. This is a clear reference to Moshiach ben Yosef, the one who had mastery over his sexual passion. This is the main tikkun of our current age, the tikkun habris. This is one of the reasons why, as we get closer and closer to the final tikkun of Yosef, the challenge in this area gets greater and greater. This is one of the main tikkunim of the internet, which, like Yosef, is meant to act as a connector for the entire world, but has the potential to present very difficult challenges in the area of sexual passion. This is a challenge we must face up to right now, and overcome! This is the challenge that separates the men from the boys (based on a concept I heard from my Rosh Yeshiva, Rabbi Perr).
(****) Material prosperity is the concept that corresponds to Malchus and the concept of Moshiach ben Dovid. It is the vessel through which we can accomplish spiritually, because אם אין קמח, אין תורה - if there is no flour, there is no Torah. When one does not have to worry about his finances, he can devote his entire being to spirituality. This is why one of the major challenges in chutz la'aretz, which corresponds to the tribe of Yehuda and Moshiach ben Dovid, is the disproportional desire for wealth. Wealth can be a means for one to be able to accomplish his spiritual needs, but only if it does not become an end unto itself.
(*****) R' Shimon Kessin discusses why Moshe returns, if he seems to have been just another failed Moshiach ben Yosef. He explains that Moshe did not fail. He succeeded in bringing the bride (Klal Yisrael) to the wedding canopy. Thus, Moshe aided the completion of the marriage, as it were, of Hashem and the Jewish people. The Jewish people were then like a bride who committed adultery at the wedding, but nevertheless, they had a relationship with Hashem that could never be broken. Thus, Moshe succeeded in helping the consummation of the marriage, as it were, and he returns to complete the job he began so many years ago.
(*) The twelve middle blessings of the prayer are ordered as four times three. The first three are Torah, Teshuva, which is service, and forgiveness. These are three - Torah, positive commandments and negative commandments (***); hence, all is included. Afterwards are the blessings of redemption, healing, and blessing. Redemption is through Torah... Healing corresponds to the mitzvah of circumcision (Megillah, beginning of Ch. 2), which includes all the positive commandments. The blessing of material wealth (bircas hashanim) corresponds to the 365 negative commandments (Makkos 23 - they correspond to the 365 days of the year) (****). The next three speak of the future redemption through the two Moshiachs, Moshiach ben Yosef and Moshiach ben Dovid, and Shilo, which is reference to Moshe (as is stated by רע"מ in tractate Avodah Zara 77B, Tikkunei Zohar 36:3, 43:1 and later siman 6). This is all for the purposes of Above, for the redemption and the rebuilding of Jerusalem can not be until all the levels are complete (Gra's explanation of Megillah, beginning of the second chapter, see there where he speaks at length). The main redemption will be through Moshe (*****), that he will be revealed and redeem as in Egypt, like it says (Koheles 1), "מה שהיה הוא שיהיה - That which was, is what shall be..." The beginning letter of each word spells Moshe (משה) (Tikkunei Zohar 57:3, Raya Mehemna 23:1).
(**) This is very interesting because we find that there are two stages in the Geulah process. The first is the stage of the initial ingathering, which is later followed by a second ingathering. The first is referred to as קימה, the rising, and corresponds to Yosef. In Yosef's dream, this was represented by the fact that his sheaf rose (קמה אלומתי). This is also connected to the idea of שבע יפול צדיק וקם. Yosef (and the Jewish people, as well) is the צדיק, and although he is faced with many challenges, eventually he rises up. This corresponds to the return of the ten tribes, who were led by the tribe of Efraim, one of the two tribes of Yosef. This stage is also referred to as the פקידה, the initial stage of Hashem remembering His people and starting the process of redemption (See the sefer Acharis Ke'reshis p. 55 where he quotes from the Ramchal). This stage is referred to by Yosef himself when he commands his brothers to bring his bones to Eretz Yisrael. It seems that this stage (in the current Geulah process) came into full effect in the first half of the twentieth century, culminating in the official recognition of Israel as the Jewish homeland. The year 5708 (1948) was the end of the fifth hour, and the beginning of the sixth hour on the cosmic clock. According to the Gemara in Sanhedrin (38), the fifth hour was the hour that Adam Harishon 'stood up.' The collective soul of the Jewish people is the soul of Adam Harishon, and thus, we experienced that rise again in the fifth hour (1907-1948), culminating at its very end. In that year, over 600,000 Jews returned to Eretz Yisrael, and a similar mass immigration occurred again in 1967. It would seem likely, based on what the Gr'a is saying here, that those who have returned in the first stage of the Geulah process, that continues until now, are reincarnations of the original ten tribes. The second stage, which is referred to as the זכירה, will see the return of the entire Jewish people from all over the world. This is the second wave of the ingathering, that the Gr'a refers to as the return of the tribe of Yehuda. It would seem likely that this will be completed by the Moshiach from Yehuda, namely Moshiach ben Dovid.
It is interesting that the study of Kabbalah and the secrets of the Torah is something which is more openly accepted in Eretz Yisrael. This is specifically noticeable (as I recently saw mentioned in a Torah publication) on the holiday of Lag B'omer. This day celebrates the revelations of R' Shimon Bar Yochai, the author of the Zohar. This day is celebrated throughout the country by all stripes of Jews. This is especially remarkable because Yosef is referred to as צפנת פענח, The revealer of secrets (see Kol Hator 5:7). It would make a lot of sense that the current residents of Israel, who have been gathered through the Moshiach ben Yosef process, would be more openly connected to the hidden aspects of the Torah. This also connects to the concept of כי מציון תצא תורה - from Tzion will come forth Torah. ציון has the same Gematria as יוסף (as per Kol Hator).
(***) As the Gr'a says, the positive commandments correspond to the concept of Moshiach ben Yosef, who is involved in active tikkun, whereas the negative commandments correspond to the concept of Moshiach ben Dovid, who is involved in the original tikkun which Adam was supposed to do before the sin. This tikkun is passive, like the mitzvah of Adam which was not to eat of the tree of knowledge of good and evil. This is also clear as R' Maltzin continues and states that healing corresponds to circumcision. This is a clear reference to Moshiach ben Yosef, the one who had mastery over his sexual passion. This is the main tikkun of our current age, the tikkun habris. This is one of the reasons why, as we get closer and closer to the final tikkun of Yosef, the challenge in this area gets greater and greater. This is one of the main tikkunim of the internet, which, like Yosef, is meant to act as a connector for the entire world, but has the potential to present very difficult challenges in the area of sexual passion. This is a challenge we must face up to right now, and overcome! This is the challenge that separates the men from the boys (based on a concept I heard from my Rosh Yeshiva, Rabbi Perr).
(****) Material prosperity is the concept that corresponds to Malchus and the concept of Moshiach ben Dovid. It is the vessel through which we can accomplish spiritually, because אם אין קמח, אין תורה - if there is no flour, there is no Torah. When one does not have to worry about his finances, he can devote his entire being to spirituality. This is why one of the major challenges in chutz la'aretz, which corresponds to the tribe of Yehuda and Moshiach ben Dovid, is the disproportional desire for wealth. Wealth can be a means for one to be able to accomplish his spiritual needs, but only if it does not become an end unto itself.
(*****) R' Shimon Kessin discusses why Moshe returns, if he seems to have been just another failed Moshiach ben Yosef. He explains that Moshe did not fail. He succeeded in bringing the bride (Klal Yisrael) to the wedding canopy. Thus, Moshe aided the completion of the marriage, as it were, of Hashem and the Jewish people. The Jewish people were then like a bride who committed adultery at the wedding, but nevertheless, they had a relationship with Hashem that could never be broken. Thus, Moshe succeeded in helping the consummation of the marriage, as it were, and he returns to complete the job he began so many years ago.
Sunday, May 2, 2010
Gr"a on the Redemption process
What follows is Chapter Eleven of the Gra's sefer Even Shelemah. It was annotated by Rabbi Shmuel Maltzin. I plan, be'H to follow up this post with the notes of R' Maltzin on each piece, which are extremely interesting, as well as some of my own thoughts.
Chapter 11 - In the concepts of the Erev Rav and the birthpangs of Moshiach, and the concepts of the future redemption, may it be speedily in our days.
1. The four concepts of the redemption will be in the four points on the calendar that the world is judged (Rosh Hashana 16). This is reference to Pesach, when there will be a redemption from the subjugation [of the nations of the world]; The final judgment of the enemies of Hashem will be on Rosh Hashana; On Shavuos (Atzeres), Moshe Rabbenu A"H will accomplish the ingathering of the exiles; On Succos, the Beis Hamikdash will be rebuilt.
2. In the beginning, the ten tribes will be redeemed, and afterwards, the tribe of Yehuda [will follow]. Afterwards will be the generation of the wilderness (Shir Hashirim 6:4).
3. This Redemption will only occur through the learning of Torah. The main Redemption is dependent on the learning of Kabbalah.
4. In the merit of distancing from those who are involved in the teachings of spiritual philosophy, in study and nature, in the future they [who have distanced themselves] will merit to bask in the light of Hashem (Yeshaya 2:6).
5. The redemption is referred to as the morning, as the verse says, "The morning has come, and also night." It is also referred to as a birth, as the verse says, "For Tzion has... also given birth..." Just like the greatest darkness is immediately before the day, and the pregnant woman has the greatest pain just before the birth, so too, before the redemption, the exile will be heavier than the entire length of the exile.
6. Just as the wheat has three different types of byproducts, the chaff, the straw and the husk of the kernel, so too the Jewish people are analogous to wheat, as the verse says [in reference to the Jewish people] (Yirmiyah 1), "The first of His wheat." Thus, there are three types of chaff, which are Yishmael, Esav, and the Erev Rav. Corresponding to Avraham and Yitzchak, from whom came Yishmael and Esav, two Moshiach's will come, Moshiach ben Yosef and Moshiach ben Dovid (Tikkunei Zohar Chadash 36:1, and they correspond to the positive and negative commandments). These [two Moshiachs] will purify the Jewish people from the chaff and straw, and they [Yishmael] will be like the chaff, which is blown away by the wind; and the house of Esav will be like straw. But the purification will not be complete until the Erev Rav is removed, which corresponds to the husk of the kernel, which is extremely attached to the wheat itself [i.e. the Jewish people]. This is the byproduct that corresponds to Yakov (and they correspond to recalcitrance in Torah learning and removing the yoke of Heaven) (Tikkunei Zohar 53:1). They are extremely attached to the people of Israel, and the people of Israel learn from their ways. They are the extremely wealthy individuals, exulting in pride (about whom the Gemara says (Sanhedrin 98) that [Moshiach] ben Dovid will not come until the prideful ones of Israel have been finished, etc.). Just like the husk can not be removed from the flour until the wheat is ground finely, so too, it is only possible to remove the Erev Rav through the difficulties of the exile.
7. Since the generations get weaker and weaker, and the Erev Rav increases in strength, it was necessary for the wise men of each generation to make decrees and new fences in order to compensate for the destruction being wrought by the Erev Rav (Tikkunei Zohar 34:1). See the Gemara in Eruvin 6, "A great valley was found..." (And see earlier in note 8 on chapter 1...)
8. There are five types of Erev Rav in the people of Israel. 1) Those who are constantly involved in disputes and speaking negative speech. 2) Those consumed by desire. 3) The fakers who put on a show of righteousness, but are rotten inside. 4) Those who chase after honor, to make a name for themselves. 5) Those who run after wealth. The worst of them all are those involved in disputes, and they are called 'Amalekites.' [Moshiach] ben Dovid can not come until they are erased from the earth (Devarim 1:1). All disputes that are not for the sake of heaven are from the Erev Rav who quickly pass judgment and attempt to take the crown, as the verse says, "And we will make for ourselves a name, etc." (Tikkunei Zohar 46:2).
9. In every generation, another attribute is ascendant (of the attributes of Hakadosh Baruch Hu, who guides His world through them), through which nature changes, as well as all the actions of the generation, including its customs, and its leaders - everything is according to this attribute, and depends on their choices for Good or Evil (see earlier in chapter 1). And corresponding to this is the way Hashem deals with them. All of this is included in the Torah (This is what we find that Hashem showed Adam, as well as Avraham, all the generations. This means that he understood it all from the Torah (Tikkunei Zohar 49:1,2,3 Sifra Ditzniusa 14:4). Similarly, in every generation there are 'times of ending' according to the concept of Teshuva and merits that are specifically for that generation. The 'final end,' however, is not dependent on teshuva, but rather on chessed (kindness), as the verse says (Yeshaya 48), "For My sake, for My sake will I do." And it is also dependent on the merit of the forefathers. This is what it says, "And He remembers the kindnesses of the forefathers, and brings a redeemer to the sons of their sons for His name's sake." This was the only End that was revealed to the forefathers. This is what it says, "To My heart I revealed." This is reference to the forefathers and Moshe, who were referred to as 'My heart.'
10. All the concepts of the month of Tishrei are hints to the future. For the judgment is on Rosh Hashana, and afterwards, the forgiveness for sin is on Yom Kippur. Followed by Succos, the eighth day and their joy. So too in the future, the great day of judgment will occur, followed by that which it says, "I will sprinkle upon you pure waters and purify you, etc" (Yechezkel 36), and "I will forgive whatever is left" (Yirmiyah 50). Afterwards, on Succos, will be the seven Chuppos, as is known, as the verse says (Yishaya 4), "And a Succah will be for shade from the day, etc." 'The time of our rejoicing, etc," and strangers will stand and shepherd your sheep (ibid 61). Afterwards, the Eighth day, which will be the end of those who deny the True God, and the people of Israel will rejoice alone. "It will be a day of completion (atzeres) for you," and they will eat the three Shabbos meals. This is reference to the meals of the animals on the mountains of a thousand, the meal of the Leviathan, and the wine that was kept, etc. (Sifra Ditzni'usa 54:4 55:1, Tikkunei Zohar 49:2)
11. The meal of the Leviathan is reference to the knowledge that will expand in the world, which is the great joy to which nothing can compare. Moshe Rabbenu is also called the Leviathan (Sifra Ditzni'usa 18:3), and about this the verse says, "That You created to play with it," and it is the plaything of Hakadosh Baruch Hu with the righteous, with which He renews the Torah, etc, as the verse says, "And they saw Elokim, and they ate and drank." Seeing means understanding. This is the light that was hidden for the Righteous (Tikkunei Zohar 42:3 44:1 Sifra Ditzniusa 19:2). The inner secrets of the Torah will be revealed, just as the simple understanding of the Torah is now. Therefore there will be freedom from any accusers, like the verse says (Yeshaya 11), "They will do no evil, nor cause destruction... For the land is full of the knowledge of Hashem..." (Tikkunei Zohar 43:2). The 'wine that was kept' is also reference to the secrets of the Torah which will be revealed by Moshe (Tikkunei Zohar 74:2), and about that time it says, "Hashem's honor will be forever, Hashem will rejoice in His creations." May it be speedily in our days, so may it be His will.
Chapter 11 - In the concepts of the Erev Rav and the birthpangs of Moshiach, and the concepts of the future redemption, may it be speedily in our days.
1. The four concepts of the redemption will be in the four points on the calendar that the world is judged (Rosh Hashana 16). This is reference to Pesach, when there will be a redemption from the subjugation [of the nations of the world]; The final judgment of the enemies of Hashem will be on Rosh Hashana; On Shavuos (Atzeres), Moshe Rabbenu A"H will accomplish the ingathering of the exiles; On Succos, the Beis Hamikdash will be rebuilt.
2. In the beginning, the ten tribes will be redeemed, and afterwards, the tribe of Yehuda [will follow]. Afterwards will be the generation of the wilderness (Shir Hashirim 6:4).
3. This Redemption will only occur through the learning of Torah. The main Redemption is dependent on the learning of Kabbalah.
4. In the merit of distancing from those who are involved in the teachings of spiritual philosophy, in study and nature, in the future they [who have distanced themselves] will merit to bask in the light of Hashem (Yeshaya 2:6).
5. The redemption is referred to as the morning, as the verse says, "The morning has come, and also night." It is also referred to as a birth, as the verse says, "For Tzion has... also given birth..." Just like the greatest darkness is immediately before the day, and the pregnant woman has the greatest pain just before the birth, so too, before the redemption, the exile will be heavier than the entire length of the exile.
6. Just as the wheat has three different types of byproducts, the chaff, the straw and the husk of the kernel, so too the Jewish people are analogous to wheat, as the verse says [in reference to the Jewish people] (Yirmiyah 1), "The first of His wheat." Thus, there are three types of chaff, which are Yishmael, Esav, and the Erev Rav. Corresponding to Avraham and Yitzchak, from whom came Yishmael and Esav, two Moshiach's will come, Moshiach ben Yosef and Moshiach ben Dovid (Tikkunei Zohar Chadash 36:1, and they correspond to the positive and negative commandments). These [two Moshiachs] will purify the Jewish people from the chaff and straw, and they [Yishmael] will be like the chaff, which is blown away by the wind; and the house of Esav will be like straw. But the purification will not be complete until the Erev Rav is removed, which corresponds to the husk of the kernel, which is extremely attached to the wheat itself [i.e. the Jewish people]. This is the byproduct that corresponds to Yakov (and they correspond to recalcitrance in Torah learning and removing the yoke of Heaven) (Tikkunei Zohar 53:1). They are extremely attached to the people of Israel, and the people of Israel learn from their ways. They are the extremely wealthy individuals, exulting in pride (about whom the Gemara says (Sanhedrin 98) that [Moshiach] ben Dovid will not come until the prideful ones of Israel have been finished, etc.). Just like the husk can not be removed from the flour until the wheat is ground finely, so too, it is only possible to remove the Erev Rav through the difficulties of the exile.
7. Since the generations get weaker and weaker, and the Erev Rav increases in strength, it was necessary for the wise men of each generation to make decrees and new fences in order to compensate for the destruction being wrought by the Erev Rav (Tikkunei Zohar 34:1). See the Gemara in Eruvin 6, "A great valley was found..." (And see earlier in note 8 on chapter 1...)
8. There are five types of Erev Rav in the people of Israel. 1) Those who are constantly involved in disputes and speaking negative speech. 2) Those consumed by desire. 3) The fakers who put on a show of righteousness, but are rotten inside. 4) Those who chase after honor, to make a name for themselves. 5) Those who run after wealth. The worst of them all are those involved in disputes, and they are called 'Amalekites.' [Moshiach] ben Dovid can not come until they are erased from the earth (Devarim 1:1). All disputes that are not for the sake of heaven are from the Erev Rav who quickly pass judgment and attempt to take the crown, as the verse says, "And we will make for ourselves a name, etc." (Tikkunei Zohar 46:2).
9. In every generation, another attribute is ascendant (of the attributes of Hakadosh Baruch Hu, who guides His world through them), through which nature changes, as well as all the actions of the generation, including its customs, and its leaders - everything is according to this attribute, and depends on their choices for Good or Evil (see earlier in chapter 1). And corresponding to this is the way Hashem deals with them. All of this is included in the Torah (This is what we find that Hashem showed Adam, as well as Avraham, all the generations. This means that he understood it all from the Torah (Tikkunei Zohar 49:1,2,3 Sifra Ditzniusa 14:4). Similarly, in every generation there are 'times of ending' according to the concept of Teshuva and merits that are specifically for that generation. The 'final end,' however, is not dependent on teshuva, but rather on chessed (kindness), as the verse says (Yeshaya 48), "For My sake, for My sake will I do." And it is also dependent on the merit of the forefathers. This is what it says, "And He remembers the kindnesses of the forefathers, and brings a redeemer to the sons of their sons for His name's sake." This was the only End that was revealed to the forefathers. This is what it says, "To My heart I revealed." This is reference to the forefathers and Moshe, who were referred to as 'My heart.'
10. All the concepts of the month of Tishrei are hints to the future. For the judgment is on Rosh Hashana, and afterwards, the forgiveness for sin is on Yom Kippur. Followed by Succos, the eighth day and their joy. So too in the future, the great day of judgment will occur, followed by that which it says, "I will sprinkle upon you pure waters and purify you, etc" (Yechezkel 36), and "I will forgive whatever is left" (Yirmiyah 50). Afterwards, on Succos, will be the seven Chuppos, as is known, as the verse says (Yishaya 4), "And a Succah will be for shade from the day, etc." 'The time of our rejoicing, etc," and strangers will stand and shepherd your sheep (ibid 61). Afterwards, the Eighth day, which will be the end of those who deny the True God, and the people of Israel will rejoice alone. "It will be a day of completion (atzeres) for you," and they will eat the three Shabbos meals. This is reference to the meals of the animals on the mountains of a thousand, the meal of the Leviathan, and the wine that was kept, etc. (Sifra Ditzni'usa 54:4 55:1, Tikkunei Zohar 49:2)
11. The meal of the Leviathan is reference to the knowledge that will expand in the world, which is the great joy to which nothing can compare. Moshe Rabbenu is also called the Leviathan (Sifra Ditzni'usa 18:3), and about this the verse says, "That You created to play with it," and it is the plaything of Hakadosh Baruch Hu with the righteous, with which He renews the Torah, etc, as the verse says, "And they saw Elokim, and they ate and drank." Seeing means understanding. This is the light that was hidden for the Righteous (Tikkunei Zohar 42:3 44:1 Sifra Ditzniusa 19:2). The inner secrets of the Torah will be revealed, just as the simple understanding of the Torah is now. Therefore there will be freedom from any accusers, like the verse says (Yeshaya 11), "They will do no evil, nor cause destruction... For the land is full of the knowledge of Hashem..." (Tikkunei Zohar 43:2). The 'wine that was kept' is also reference to the secrets of the Torah which will be revealed by Moshe (Tikkunei Zohar 74:2), and about that time it says, "Hashem's honor will be forever, Hashem will rejoice in His creations." May it be speedily in our days, so may it be His will.
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