Devarim-Tisha B'av - How Did We Get Here?

What is the idea of the word "Eicha-How?" Why does Moshe use this word in speaking of the difficulty in his attempt to carry the nation's problems singlehandedly? What is the idea of "Eicha" in regards to the destruction of Jerusalem and our mourning over it? How does the question become the beginning of the answer? What is the idea behind the statement of our sages that 'whoever mourns over Jerusalem merits to see its rejoicing?'

Find out in this week's Parsha Podcast.

Running time: 30:26

Seasons of Redemption

This is a very special new song which contains a mashal about galus and geulah. It moves and inspires me, and I hope it will move and inspire you too!

Get the album on Mostly Music: https://bit.ly/2StBMiD Get it on iTunes: https://apple.co/2Ye5iyY Get Album + bonus tracks here: http://igg.me/at/arigoldwag

Lyrics: Once upon a summer's dream When flowers bloomed on mountain green We took a turn toward destiny As we stood as one together Destination holy land We held perfection close at hand A noble kingdom made a stand That we thought would last forever But summer somehow turned to fall As our sad transgressions came to call Left with just one standing wall We'd no longer take for granted Alive despite diminished glow As winds of exile took their toll The flowers tried their best to grow From the seeds that had been planted Winter came with stormy skies The world grew dark before our eyes Seeking out our cruel demise The petals lay torn and scattered Faith remained and brought us through Survival of a precious few Through it all remaining true To the dream that really mattered Now spring is here, long overdue We lived to see the world renewed For each that perished, many grew Forever undeterred The birds now sing a happy tune As grass grows green and flowers bloom Keep the faith and someday soon Summer will return

Pesach - Night of Redemption

What is the idea behind the night of Pesach being a night of protection for all generations? Why do we begin the seder speaking of Hashem redeeming 'our forefathers and us' and then switch to Hashem's redemption of 'ourselves and our forefathers?' How do we actually get redeemed on this night? What is the idea of spiritual freedom? How does the past redemption reflect into the future redemption? How do the plagues of Egypt reflect to the future plagues that accompany the future redemption? How does a 'redemption mindset' bring redemption?

Find out in this week's Parsha Podcast.

Running time: 24:04

MBD vs. Yishmael & MBY vs. Edom (part 3)

One of the most important questions we can ask has to do with the gemara in Succah 52A, which is (I believe) the only place in the Shas which mentions Moshiach ben Yosef. There, the gemara tells us that Moshiach ben Yosef will die in the war of Gog Umagog (according to one opinion). Interestingly (and we'll see more about this later), the gemara tells us that when Moshiach ben Dovid sees that MBY has died, he asks Hashem that he be spared, and not suffer the same fate. To this, Hashem responds that Dovid Hamelech (MBD's forebear) has already davened on his behalf and Hashem has already agreed to grant MBD life.

2 questions:

1. Why does Moshiach ben Yosef have to die (according to this opinion)?
2. Why is Moshiach ben Dovid concerned that he might die, as well?

There is a commentary on the gemara called "Einei Shmuel" who explains both of these issues.

here is my free translation:

"The Maharsha writes that when he [MBD] sees that Moshiach ben Yosef is killed in the war of Gog Umagog, he will be fearful lest he be killed as well. see there. We need to understand the concept of this fear - just because this one [MBY] is killed, does he [MBD] also have reason to fear this?

However, this is explained in Asarah Mamaros (ten teachings), the teaching of 'chakor din' part 4, chapter 16, that the concept of Moshiach ben Yosef being killed is because of the sin of his ancestor - Yeravam ben Nevat. He [MBY] will be killed to atone for him. see there. This is also explained in Megaleh Amukos 158, 159 and 252. see there.

And examine Emek Hamelech page 25, that the soul of Yeravam flew out of Yeravam right before the sin, and that soul will be in Moshiach ben Yosef in the future.

Behold they [the sages] said in Shabbos (56B): R' Y. said in the name of Rav: When Dovid said to Mefiboshes [the son of Shaul] that he and Tziva should split the field, a heavenly voice came out and said 'Rechavam [Dovid's grandson] and Yeravam will split the kingdom [of the Jewish people].' R' Y. said in the name of Rav: If Dovid had not listened to the Lashon Hara (gossip), the kingdom of Dovid would not have been split, and the people of Israel would not have served idols, and we would not have been exiled from our land. see there in Rashi.

Based on this, the main cause of the sin of Yeravam was Dovid. Being that Moshiach ben Yosef is killed for the sin of Yeravam; which ultimately was caused by Dovid, we can understand Moshiach ben Dovid's fear that he would also die. To this Hashem reassures him that he will live."

end piece of "Einei Shmuel."

We see many remarkable things here. I would like to point out that MBY is not just an individual, but also a process. The same is true of MBD. So when we see that there is an idea of death surrounding the individual MBY, we can also say that the MBY process involves death. When we speak of the process of MBD, in contrast, we can see that there could be a concern of death in that process, as well (just like MBD himself is concerned), but we are assured that there is no death there.

Another example of this is in the redemption of Mitzrayim (Egypt) - the last two plagues - darkness and death of the firstborn - these two correspond to the last two sefiros - Yesod and Malchus. Paralleling this, MBY corresponds to Yesod and MBD corresponds to Malchus. It is remarkable to note that during the plague of darkness 4/5ths of the Jewish people died. This corresponds to Moshiach ben Yosef and his process. When it came to the death of the firstborn - the Jewish firstborns should have also died! They were only saved because Hashem gave them a specific directive to place the blood on the doorposts - only this act would spare them of death. This corresponds to the aspect of Moshiach ben Dovid - where death could happen... but doesn't.

--------

I will leave you now with a few more questions we need to ask:

According to the opinion (the GR"A) who says that MBY will not die, what happens when MBD comes - does MBY step down? do they both rule? Can there be two kings with one crown?

What is the depth of what we're witnessing today - with the ingathering of the exiles it seems that the Ashkenazic and Sefardic streams are mixing in Israel to some extent - do the rules still hold true? What happens when MBY-Ashkenaz and MBD-Sefard come together?

Can we surmise which stream will produce the actual Moshiach ben Yosef and the actual Moshiach ben Dovid?

What is the significance of the fact that Yeravam (a fallen MBY) was the leader of the ten tribes, as opposed to Rechavam (MBD) who was the leader of Yehuda and Binyomin? Can we see a parallel that can apply to MBY-Ashkenaz and MBD-Sefard?

Why is it that in the geulah of Purim - we seem to have bypassed the problem of the Jewish people's death - which Haman attempted - and which would correspond to MBY - and we went straight to the aspect of MBD where the Jewish people are ascendent and saved from death?

What does that mean for us, as we face off with the same Persian foe? Can we expect things to be similar today?

Behar-Bechukosai - Facing Redemption with Faith

What is the concept of faith as opposed to 'keri' - happenstance? How does the challenge of faith apply someone who already has faith in Hashem? Why is the punishment for lack of faith worse than just not doing Hashem's will? What is the unique challenge of our times - the lead up to the Messianic age?

 

Find out in this week's Parsha Podcast.

 

Running time: 27:11

Shemos - Redemption and the Mouth

Why does baby Moshe refuse to suckle from the milk of an Egyptian, and only agrees to his own mother's Hebrew milk? Why mustn't the 'mouth that speaks to God drink of impure milk?' What is the significance of Pharaoh and his daughter 'kissing' baby Moshe? Why does Moshe pull off Pharaoh's crown as he sits on his lap? Why does he then become 'heavy of tongue' as a result of putting a hot coal into his mouth? What is the significance of the mouth in all of these contexts? What is the concept of redemption and what does it come to prove?

Find out in this week's parsha podcast (audio).

Running time: 31:57

Vayigash - Times of Redemption

Why does the midrash quote verses which are references to the final redemption in speaking of the resolution of the story of Yosef? What are the characteristics of the Messianic age? Why are people going to be brought back to life first with their imperfections, and only then be healed by Hashem? What is the depth of the concept of redemption, and the Hebrew word Geulah?

Find out in this week's parsha podcast.

Running time: 24:26

Vayigash - Exile and Redemption

What is the significance of Chushim ben Dan's arrival on the scene in Egypt as Yosef was about to reveal himself to his brothers? Why does he also play a significant role as Yakov is about to be buried in the Cave of the Patriarchs? How does this parallel what will happen in the future in the war of Gog and Magog, when Sherya, a great-grandson of Dan will fight side by side with Moshiach ben Dovid? Why does Yosef have his dreams twice, but they do not seem to be fulfilled immediately - as opposed to Pharaoh who had his dream repeated, and Yosef interpreted this to mean it would occur immediately?

Find out in this week's parsha podcast.

Running time: 21:39

Vayeshev - Yosef and Chanukah

What is the lesson in the story of Yosef and his challenges? Why do we always read these passages during our celebration of Chanukah? Why does Chanukah occur toward the end of the Jewish month of Kislev? Why does the miracle of Chanukah occur in the winter? Why does it happen at a point in history where most of the Jewish people had taken on a Hellenistic way of life, and only a few remained steadfast to their traditions? What does it mean that Hashem is the 'One Who waits?'

Find out in this week's parsha podcast.

Running time: 20:05

Kedoshim - Tzion, Yosef and Kedusha

What is the concept of Kedusha-holiness? Are we to separate ourselves completely from this world? Why does the verse seem to say that we are to be holy because Hashem is holy? Why is the concept of kedusha connected to Tzion, which is Jerusalem and the Temple? Why do the blessings of redemption come from Tzion and Kedusha? How does all of this connect to Yosef and the power he received from Pharaoh?

Find out in this week's parsha podcast.

Running time: 26:46

Beshalach - Stages of Redemption

Why do the sons of Efraim try to leave Egypt thirty years early? Why is the verse which speaks of moshe taking Yosef's bones out of sequence? Why is the depth of the idea of Moshe 'grabbing a commandment?' Why is there a double oath to take Yosef's bones out of Egypt? Why does Yosef want his bones to be 'returned' to Shechem? What are the two stages of redemption? How do we 'remember' the future?

Find out in this week's parsha podcast.

Running Time: 26:47

Beshalach - Pillar of Fire, Pillar of Cloud

What is the significance of the three verses in a row that have 72 letters? What is the significance of the fact that the total amount of letters is 216, which is the same numerical value as the word גבורה - withholding kindness? What is the concept of the pillar of fire? What is the concept of the pillar of cloud? Why did they stand between the Jewish people and the Egyptians? Why does the fire shine and yet, at the same time, it is dark? What is the significance of the Jewish people being comparable to a child held on the shoulders of his father? Why will the Jewish people be led only by a pillar of cloud in the future redemption?

Find out in this week's Parsha Podcast.

Running time: 22:20

Devarim - Tisha B'av and the spies

What was the story of the spies from the perspective of the Jewish people? How could the Jewish people say that Hashem 'hated' them if He had shown them so many miracles and was constantly providing for them? Why does Hashem seem to confirm their fears and remove His presence from them? Why does the crying of Tisha B'av necessitate a crying for generations? Why do we go through a litany of seeming complaints on Tisha B'av? What are we supposed to be thinking and feeling on Tisha B'av? Why is Tisha B'av called a 'moed' - a meeting time with Hashem?

Find out in this week's Parsha Podcast.

(Running time: 20:30)

Thoughts on 5770 and Geulah

Before I begin this post, I want to preface it with a thought on the Gemara in Sanhedrin (97b) which was recently learned in the Daf Yomi. The Gemara quotes the statement of R' Shmuel Bar Nachmeni in the name of R' Yonasan, "Let the bones of those who calculate the end blow up." This is based on the passuk in Chavakuk which says, "כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בא יבא לא יאחר" - "There is another vision of an appointed time, the final redemption, which will not be found false; If it takes a long time in coming, wait for it, it will come, it will not be late." Here the drasha is on the words "ויפח לקץ" which literally mean "the end that is spoken of of." The word "ויפח" can also be translated as blow up (as in blowing up a balloon). This would seem to discourage us from trying to figure out the end. Nevertheless, the second half of the drasha explains that the reason why the 'bones of those who calculate will blow up,' is because by doing so, when the time that they have calculated passes, people will give up hope from continuing to wait. Thus, the passuk is telling us that we can't make a calculation such that people will give up on Moshiach's arrival. Rather, if a calculation is made, it must not discourage people from continuing to wait, and they must still know that, no matter what, he will arrive at the very moment that is intended by Hashem.

With that said, the following ideas are my own observations and they may or may not have deep significance. Furthermore, as I believe I have mentioned in the past, I once heard from a certain Rav in my neighborhood that the Ramban says that every year has a hint in the Torah that Moshiach will come, because every year has the potential for Moshiach's arrival. Thus, we must be assured that even if the following turns out to be insignificant, we must not give up hope from waiting. In any event, I believe that the year we are currently in may be a significant turning point in the Geulah process, as I will try to demonstrate.

The basis of the thoughts that follow is the year we are currently in, תש"ע - 5770. If one looks at the places where this number (תש"ע - 770) appears in the Torah, there are some extremely interesting findings. I first took notice of this in last week's parsha, Parshas Nasso, where the number 770 (תש"ע) appears fourteen times. Thirteen of these times is in the word קערת, which is repeated in the offerings of the nesi'im which were brought in the dedication of the mishkan. This would not seem to have too much significance until one looks carefully at the midrash. There it goes through the special intent that was completely different for each of the seemingly identical offerings brought by the nesi'im. The midrash deals with the significance of every facet of the offerings, as well as the measures of each offering and what the numbers represent. The focus of the offering of the nasi of the tribe of Reuven completely centered around the fact that Reuven attempted to save Yosef from the anger of his brothers. Thus, the midrash reads the word קערת as עקרת, a reference to Reuven being the main (עיקר) one who saved Yosef. This is the first hint that the number 770 has to do with Yosef. This hint can also be found in a Rashi in Tehillim on the verse (113:9) "מושיבי עקרת הבית אם הבנים שמחה" - "He places the barren of the household to be the joyous mother of children." Rashi there says that this 'barren woman' is reference to ציון, another name for Yerushalayim, which is desolate and empty of her children. The word ציון and יוסף share the gematria of 156 (as is noted in Kol Hator), and thus we find that the midrash states that whatever happened to Yosef happened to Tzion, and vice versa. Thus, we again see that Yosef is connected to the number 770. What is even more interesting is that the midrash, in explaining the word כסף, which is next to קערת, brings an interesting verse to explain it. The verse is from Mishlei (10:20), "כסף נבחר לשון צדיק" - "Choicest silver is the tongue of the righteous." Thus, all of the thirteen times that the Torah mentions the word קערת, the value of which is 770, in this context, it is directly followed by the concept of silver which is associated with the צדיק. Yosef is the one who is always referred to as the צדיק יסוד עולם, the righteous one who is the foundation of the world, and thus we see an important connection between the year we are currently in (קערת = תש"ע) and Yosef hatzadik (hinted to in the word כסף). It is also significant that this theme is constantly repeated in the very psukim that are talking about the initial dedication of the mishkan, and the Shechina that accompanied it. Another interesting point is that the midrash says that the combined gematriahs of the two words קערת כסף is 930, which corresponds to the length of the life of Adam Harishon. Yosef is also intimately connected to Adam Harishon's lifespan, because the very fact that Adam's life was limited to this amount of time was a result of the sin, which also created the necessity for there to be a Moshiach ben Yosef who would rectify that sin. Based on this, it is interesting to note that the word תשע, nine, which also has the numerical value of 770, first appears in the enumeration of the lifespan of Adam in Beraishis (5:5).

Now, let's move on to the other place in Parshas Nasso where the number 770 appears. It is found in chapter 5, verse 7. There the Torah is speaking about the concept of someone who was acting as a guardian over an item that belonged to his friend. He claimed that the item had been lost or stolen, and then swore to that fact. Afterwards, it became clear that he had actually misappropriated it for himself. In such a case, the Torah states that the thief must now return the value of the stolen object and also add on a fifth of its value as well. The numerical value of the word "וחמישתו" - "a fifth" is also 770. This would not seem to be so significant until we actually read the pasuk inside. There we see that word that follows "וחמישתו" is the word "יסף" which, in context, means to add on. Again, Yosef is next to the word that hints to the year we are currently in. Another interesting thought is that the passuk could be read "וחמישתו" - in the fifth millenium - "יסף עליו" - add on the value [of the word וחמישתו, which is 770, and brings us to 5770]. It is also significant that the Ba'al Haturim mentions that in the previous passuk, the Torah refers to this sin as "חטאת האדם" - the sin of Adam (see there). Again, as we saw in the previous disussion of the nesi'im, Moshiach ben Yosef is a rectification of that sin of Adam.

Now we will turn to earlier places in the Torah where this number appears, and we will see some extremely interesting connections and hints to Yosef. The first place the number 770 appears is in the word תמשל, "you shall rule," which appears in Beraishis 4:7. This is the passuk that is Hashem's exhortation to Kayin to be careful not to fall into the trap that awaits him with his relationship with Hevel. In speaking of the sin that potentially awaits him, Hashem says, "ואתה תמשל בו" - You will rule over it. This sin, as we have noted in a previous post, was the classic sin of a fallen Moshiach ben Yosef, and the imperative of the verse seems to be stating that in the end, the final Moshiach ben Yosef will overcome and dominate the destructive force that was unleashed in the world through Adam's sin, which resulted in Kayin's sin.

Even more significant, however, is the second place where the word תמשל (whose numerical value is 770) occurs. This is in Beraishis (37:8). This verse is right in the middle of the story of Yosef, where he has just told his brothers about the dreams that he had. As is noted in Sefer Kol Hator, this was the very moment that Yosef stepped into the role of Moshiach ben Yosef. The response of his brothers is recorded in that verse, "המלך תמלך עלינו אם משול תמשל בנו" - "Will you be king over us, or will you rule over us?" The very word "תמשל" - "rule over us" has the gematria of 770, seeming to imply that this year has a deep connection to Yosef's rule over the Jewish people.

Another significant place that we see a word with the gematria of 770 is found in Beraishis 38:29. This is found in the following chapter which took place right after Yosef was sold, when the Torah records the story of the birth of Yehuda's two sons Zerach and Peretz. There, in speaking of the birth of Peretz, the Torah tells us the words that were said when Peretz 'burst forth,' being born first, though it initially seemed his twin would be first. The passuk says, "ותאמר מה פרצת עליך פרץ" - "And she said, how have you burst forth!" The word פרצת, 'burst forth,' refers to the nature of Moshiach which bursts forth, and has the numerical value of 770. Although this passuk is clearly speaking of the concept of Moshiach ben Dovid, nevertheless, we find that Moshiach ben Yosef always contains an aspect of Moshiach ben Dovid within him, and ultimately, the process of Geulah involves a joining of Moshiach ben Yosef and Moshiach ben Dovid.

This is particularly significant because we find that every period of time that involves Moshiach ben Yosef actually splits into two halves (and this occurs on multiple levels), the first being of a more external or superficial revelation of Moshiach ben Yosef, the second being a Moshiach ben Dovid type of revelation, that is, a more internal and miraculous type of revelation. Thus, the sixth millennium (from the year 5000-6000) is the millennium of Yosef, who corresponds to the sixth Sefirah of the lower seven, which is Yesod (as we see in the passuk צדיק יסוד עולם). This millennium is broken down into two halves, the first of which is the 'night' of the sixth day (from 5000/1240 until 5500/1740 which corresponds to 6 PM Thursday night - 6 AM Friday morning). This is the concealed aspect of the sixth day. The second half of the millennial day, from 5500/1740 until 6000/2240, corresponds to the revealed aspect of the sixth millennium, or the Moshiach ben Dovid aspect within Moshiach ben Yosef. This second half of the millennium further breaks down into two parts as well, one of which is more hidden, and one of which is more revealed. Thus, the period of time between the years 5500/1740 and 5750/1990 constitutes a more concealed aspect (the aspect of Yosef), whereas the years from 5750/1990 until 6000/2240 constitute the revealed part (or Dovid aspect of Yosef) of this half millennium.

[It might be illustrative to think of this in terms of Yosef himself, in his external or superficial aspect, as the leader of Egypt. This is what is revealed to the masses, and what the world sees. On a deeper level, there is a hidden aspect of Yosef, a פנימיות which could be referred to as צפנת פענח, the revealer of secrets. This is the deeper aspect of Yosef, or what we could call the Moshiach ben Dovid aspect of Moshiach ben Yosef. This distinction is referred to in Kol Hator as the aspects of Yosef ben Rochel and Yosef ben Yakov.]

This last point explains the significance of something else that we discussed, which is the advent of Mincha Gedolah on Rosh Chodesh Av of this year. We saw that Mincha Gedolah is the time that corresponds to the counterforce against the Erev Rav. The question is, Why? We saw that the Erev Rav gains power at noon, so why do Chazal wait, as it were, to unleash the power of our tefillah until twelve thirty? It could be possible to explain that since the second half of the hour always denotes the more inner dimension - the Dovid aspect - of the spiritual potential of that time, it is only through that inner dimension that one can overcome the forces of evil. This would also explain why the publication of the book Kol Hator could not occur until 1968. Although there was an incredible revelation that occurred at the beginning of the sixth hour, which corresponds to the year 1948, it was only able to be seen on the external level of Yosef 'the ruler of Egypt'. The Dovid aspect within Yosef 'צפנת פענח', or the inner dimension of the revelation that occurred in 1948, was not to be revealed until 1968, with the publication of Kol Hator. Similarly, 5750/1990 was the beginning of the seventh hour in which we now stand, but all of the revelations that have been occurring have been in the external aspect of Yosef, the incredible scientific and technological breakthroughs that are the external aspect of the deeper dimension of the new Shefa that is pouring down from heaven. This is a result of the fact that we have entered the second half of the second half of the millenium. We are now about to pass the mid-hour point, which means that we are entering into the deeper dimension of this hour, when the Dovid aspect of Yosef (צפנת פענח) will be revealed. This is when the power of Yosef rises, on the wings of its inner dimension, and can finally begin to do battle with the external forces of the Erev Rav and Esav, who he is destined to vanquish.

With this in mind, we can see a possible explanation as to why the word פרצת, "bursting forth" has the gematria of our year. It refers to the Dovid aspect of Yosef which comes into play in תש"ע - 5770, on Rosh Chodesh Av.

We can further see this dual relationship, where the first half is an external/superficial (Yosef) aspect hiding the inner dimension, and the second half is the internal (Dovid) aspect, in the following observation. We have previously seen that the millennium can be divided into twenty four hours. These hours each consist of forty one and two-thirds years. The division of the millennium can also be done into twelve hours, where each hour will be eighty three and a third years. This is because every two hours are really components of a greater hour. Thus, each of the 41-year hours is also half of an 83-year hour. We can thus see that the fifth hour (1907-1948) and sixth hour (1948-1990) are two parts of a larger hour. The first period is thus the exterior aspect of the inner dimension that is revealed in the second period. During the first period, the world experienced the most wrenching transformation that it has ever known. It was characterized by two world wars, and millions upon millions of deaths. It also saw the incomprehensibly brutal murder of over six million Jews, and the events that would lead up to the creation of an official homeland for the Jewish people. I will leave it to your own minds to develop this deep idea to its fullest, but suffice it to say that the fifth hour was the hour of a certain redemptive process developing in an external and hidden way, while the sixth hour was the hour of the revelation of the inner dimension of that process. This repeats itself with the sixth and seventh hours, as well, where that which was revealed in the sixth hour (1948-1990) is, relatively speaking, the external aspect of that which is to be revealed as the inner dimension in the seventh hour (1990-2031).

With this idea, we can also understand something else that was mentioned in a previous post, which is the statement of the Gemara in Sanhedrin (38b) that the seventh hour of the original sixth day of creation was when Hashem married Adam to Chava. It was during that hour that Adam was made to sleep so Hashem could separate Chava from him, and thereby bring them back together, marrying them as man and wife. This was the external aspect of what was to occur in the following hour, where they would actually have relations and thereby bring children into the world. This aspect also corresponds to what the Zohar says is the purpose of the current seventh hour (1990-2031), which is the rebuilding of the Beis Hamidash, which is the rejoining of the Jewish people with the Shechina (the Divine presence), as well as the aspect of הקדוש ברוך הוא with שכינה. This is the outer dimension of Yosef, which will be followed in the eighth hour by the inner dimension of Dovid, whose job is Techiyas Hameisim, revival of the dead, which the Zohar says occurs in 5790/2030.

The final place that we will discuss where we find a word with the value 770 is at the end of the story of Yosef and his brothers, when they have completed the tikkun and Yosef has revealed himself. As described in Beraishis 45:22, Yosef gave each of them חלפות שמלת, new clothing. The numerical value of שמלת, clothing, is 770, as we discussed at length in a previous post. It is extremely interesting that before the story reached this climax, when the brothers took out their sacks to prove that they did not contain Yosef's goblet, they tore their clothing when the goblet was found in Binyomin's sack. There (Beraishis 44:13), the Torah uses the same word for clothing and says, "ויקרעו שמלתם" - "They tore their garments." Paradoxically, this tearing of their garments in grief was the beginning of the final revelation of Yosef. Yosef would replace those garments in the passuk mentioned above. [By the way, it is interesting that the word referring to Biyomin's sack is "באמתחת" has a gematria of 851, the same as the value of the words בעתה אחישנה, in its time I will hasten it.]

Again, as I wrote at the beginning of this post, although these ideas are extremely powerful and exciting, it is important to remember that the Geulah process is just that - a process. It is likely that Rosh Chodesh Av will come and go with no discernible difference before and after. However, I firmly believe that we will look back at the date and see that a cosmic shift occurred that moved us ever closer to our final redemption, במהרה בימינו אמן.

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.

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.

Gr"a on Redemption notes I

What follows is a detailed review of the eleventh chapter of the Gra's sefer, Even Shlema. The Gra himself is in bold, the notes on the sefer itself, by Rabbi Shmuel Maltzin are in bold italics. My own thoughts follow in regular print.

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.

(*) It seems that he means the sons of Moshe (***), like we find in Raya Mehemna, section two (120:1), what did the sons of Moshe place... And in his explanation of Raya Mehemna 23:1, 4, 5 and ד' ענפין, as well as Shir Hashirim 6:5, where he says that they are referred to in the verse, "And saviors will come up on Mount Tzion..." And here in the Raya Mehemna the indication is that the redemption in Nissan will be through Moshiach ben Dovid, who corresponds to the attribute of chessed (kindness). The destruction of Esav will be through Moshiach ben Yosef, who corresponds to the attribute of din (strict justice), as we saw, that this is how the cleansing occurs... to burn the straw with the left side. To this is brought a proof from the verse, "The house of Yosef will be a flame and the house of Esav will be straw." This needs further insight, because in his explanation of the 'Savei d'bei Asuna,' in the piece about the מישרא דסכיני, he writes that although Moshiach ben Yosef will rule over the entire world and destroy all the evil ones, as the verse says, "With his horns he shall strike the nations..." However, Esav will not fall to him, but rather to Moshiach ben Dovid. It could be that that which he writes in Raya Mehemna, that the straw is burnt by the left side, is not referring to Moshiach ben Yosef himself. Rather, his intent is that Moshiach ben Dovid will make use of the attribute of Gevurah (restraint) of Moshiach ben Yosef, and through this, the evil will be destroyed. This is like it says, "And afterwards all is taken from Gevurah," and like it says in the verse, "The house of Yakov(****) will be like fire, and the house of Yosef will be like a flame..." See Raya Mehemna Pinchas 252:1; There the calf will pasture; one will remove the great Roman, the other will remove the lesser Roman. See there in his explanation 53:1, under the heading "מרא דעגלא."

(**) If we look at the mishna in Rosh Hashana, we can see the parallels between the judgments that occur each year and the way the day itself will be expressed in the Geulah process. Pesach is the first day mentioned in the mishna, and it is the day we are judged on the produce. As we will see later on in the Gra, the fact that we stop eating chametz in the sixth hour is to balance out the Erev Rav's power in the sixth hour. We also find that the Gemara talks about what prevents the Jewish people from fulfilling their mission, and it refers to the subjugation of the nations of the world as well as the "שאור שבעיסה" - a reference to the Evil Inclination. It would seem that the Erev Rav is also included in the category of things that prevent the Jewish people from forging their bond with Hashem. Thus these concepts are parallel, and it is the holiday of Pesach that is the Jewish people's time to balance out the power of these things which represent the forces of evil. The judgment on the wheat also clearly has to do with the sin of Adam, which caused him to have to produce bread by the sweat of his face. The Jewish people have difficulty completing their rectification as long as these other forces stand in their way. Pesach, which is the main time for the tikkun, will thus be the time that those forces are finally removed.

The second date of judgment mentioned in the mishna is the day of Shavuos. This is the time when we are judged on the fruits of the tree. The parallel here is more difficult to see, but perhaps the following could be said. The fruits of the tree represent the concept of Malchus, as we see in the arba minim, that the concept of malchus is found in the Esrog. This is because the fruit is like a womb, containing the seed. This corresponds to the concept of the ingathering of the exiles, which the Gra will soon say is completed in the second stage with the return of the tribe of Yehuda. This is representative of the stage of Malchus (Moshiach ben Dovid is from Yehuda). It is interesting that the Gra says that the ingathering will be accomplished by Moshe Rabbenu, and requires deeper analysis as to why he is the one who is charged with this task.

The third date in the mishna is the date of Rosh Hashana, when all the people of the world 'pass before Him like b'nei Maron.' This is the day of judgment every year, and is the day of final judgment for the nations in the redemption process, as well.

The fourth day is Succos, when the judgment occurs for the water - i.e. how much rain will fall that year. Rain is the medium through which heaven and earth are joined, and it is the means through which Hashem gives physical sustenance to the world. The Beis Hamikdash represents this very concept, and therefore it is built on Succos. Furthermore, Succos itself is the time of the connection between the male and female concepts, as is represented by the mitzvos of Succos - the Lulav and the Succah. The Succah is representative of the Shechina that the Jews experienced in the wilderness, and this is the very idea of the Beis Hamikdash.

(***) It is interesting that R' Maltzin understands that it is speaking about the sons of Moshe. From what I have heard from numerous sources, Moshe Rabbenu himself actually returns at the advent of Moshiach.

(****) Here it seems that R' Maltzin understands that Yakov is reference to Moshiach ben Dovid. This entire piece is difficult to understand, because we see explicitly in numerous places that Yosef is the counter-force of Esav, and that Esav only falls to the children of Rochel. Generally, Yakov and Yosef line up because Yakov is Tiferes and Yosef is Yesod. Yakov takes the blessings of the first born and gives them to Yosef in place of Esav. We also find a clear reference in Rashi when Yakov returns from Lavan's house. Another possible explanation of the apparent issue with the Gr'a in the Tana D'bei Asuna could be that Moshiach ben Yosef is the one who fights the war of Gog Umagog, fighting against Esav. He will not be able to actually complete the destruction of Esav on his own, but rather, will join forces with Moshiach ben Dovid, who will help him complete the task. This works out better in the passuk in Ovadiah, "And the house of Yakov will be fire, the house of Yosef a flame, and the house of Esav will be straw; they will light them and consume them. There will be nothing remaining of Esav, for Hashem has spoken." Here we see that Esav is destroyed by two parties, the house of Yakov and the house of Yosef, and they both take part in the destruction. If we assume that Yakov is reference to Moshiach ben Dovid and Yosef is reference to Moshiach ben Yosef, it is clear that both play an integral role in the final destruction of Esav.

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.

Rabbi Perr on Parshas Kedoshim

I am again happy to present another shiur from Rav Perr. This one is connected to Parshas Kedoshim through the concept of Kedusha. Rabbi Perr gives us a beautiful in-depth lesson about the concept of the kedusha that the angels say. He contrasts it with the kedusha that the Jewish people themselves say, as well. In the course of the lesson, he teaches an incredible depth in the concept of Galus and Geulah - exile and redemption, and how the main tikkun, or rectification, of the Jewish people is only to be accomplished in darkness of exile. When I listened to this, I was deeply moved by his depth of understanding of the concept of the Jewish people's purpose in exile, and how great is the accomplishment of the Jewish people there, not despite, but because of the spiritual darkness that they find themselves in. I greatly encourage you to listen to this wonderful shiur.

Here is the shiur, Rabbi Perr on Parshas Kedoshim.

Longing for Redemption - Part 2

Here is the continuation of the book צפית לישועה of the Chofetz Chaim. What follows is the rest of the first chapter which we began in the previous post.

However, the truth is that our sages of blessed memory also told us from the onset that not everyone would be at this exalted level, and that a new generation will arise that would be the exact opposite of the earlier ones. This generation will be at an extremely low spiritual level, and each person will behave as he sees fit (and they will not accept rebuke, as the mishna explains). Nevertheless, we must not view this with despair, because this very thing is a sign of impending redemption. The first group will bring about the redemption with their good deeds, and the second group will also play a role in bringing the redemption.

In previous generations, the generations went as they were supposed to, and all of the people of Israel continued in the tradition that was passed down from father to son, and the children received the lessons of faith and religion from their parents with love and devotion. (And as accords with proper moral conduct, which is a prerequisite for Torah, children would respect the wisdom of their parents and our Holy faith, the tradition of which was passed down through the generations going all the way back to the generation of the 600,000 men above the age of twenty, besides for the women and children, that stood at Sinai. They saw everything with their own eyes, as the verse says, "This day we saw that God will speak with man and he will live.") This is as we say in the prayers, "His words are alive and standing... upon our fathers and upon us and our children and all the generations..." All of the desire of both parents and children was only to have the merit of Torah and good deeds and to do the will of their Father in heaven. At that time, the pressure for the advent of the redemption was not as great, because the general condition of the faith was as it was supposed to be, and as the exile of the Jewish people continued, their merits only amassed more and more. This was from the patience they had, waiting and longing for Moshiach for such a long time, staying strong in their faith and longing for salvation. Like our sages say in Sanhedrin (97) that just as we are waiting, so Hakadosh Baruch Hu is waiting to redeem us, as the verse says, "Therefore Hashem will wait to show you favor..." So if we are waiting, and so is He, why has Moshiach not yet come? To make the reward even greater - this is why Hashem has not hastened the end.

However, this was all true when the transmission of the tradition of our religion and the roots of faith were strong, and there was no weakness in the fulfillment of the Torah and mitzvos in regards to faith. But in our times, so many people have abandoned the Torah path, our holy religion is desecrated with false ideas conveyed by the media that penetrates into the depths of the nation, and the flame of pure faith threatens to be extinguished in the hearts of the youth of Israel. Many have begun to refuse to accept the traditions of their parents, believing they are wiser than all the previous generations. Furthermore, the wise ones and holy people of previous times who sacrificed their lives to keep every detailed law - their honor is meaningless to them. They even have the gall to speak against the holy sages of the Mishna and Gemara, who in reality were like heavenly angels. Woe unto us that we have witnessed this in our times, the very fulfillment of our sages prophecy that "[in the steps leading to Moshiach,] brazenness will abound."

As a result of this attitude, parents do not have the ability to faithfully convey our tradition of love of Torah and mitzvos to their children. That being the case, there is no longer a positive aspect to the exile being lengthened, seeing as the tradition is being cut off, heaven forbid (and furthermore, we find the opposite, that children have a negative impact on their parents). Therefore Hashem must bring the redemption speedily, to open the eyes of the spiritually blind to again see with the light of Truth, for heaven forbid, Hashem will not leave his children to be pushed away, as the verse says, "Not one will be pushed away." For they are his children, the ones He took and has carried since days of yore, as the verse says, "And even this, when they are in the land of their enemies (meaning, that Hashem exiled Israel so they would better their ways when they are oppressed, and continue to do this even there, nevertheless,) I did not reject them nor find them disgusting, nor bring an end to them, nor annul my covenant with them." Our sages explained, "I did not reject them" refers to the days of the Chaldeans when I gave them Daniel, Chananiah, Misha'el and Azaryah. "Or find them disgusting" refers to the time of the Greeks, when I gave them Shimon Hatzadik and the Chasmonaim and sons. "Nor bring an end to them" refers to the days of Haman when I gave them Mordechai and Esther. "Nor annul my covenant with them" refers to the days of the Persians when I gave them those of the house of Rebbe, "For I am their God."

We thus find that the two types of people that will be in the end of times will both take part in bringing the redemption. The first group through its good deeds and the difficulties they endure, and the second group, through its bad deeds. Obviously, it is better to be part of the first group, to be among those doing good, and not among those doing bad. All this is hinted to in the Torah in Parshas Ha'azinu, which is also referring to the times of redemption (as our sages explained in Sanhedrin 97), as it says in the verse, "For Hashem will judge his people and have mercy on his nation, He will see that they have lost all hope and all seems lost." This is what it means when it says that "Hashem will judge his people" - he will have mercy in order to redeem them (as Rashi there explains). This is because his servants are in difficulty, and there is fear that "hope is lost" - this means that the people of Israel do not have the power to continue in their exile; "for all seems lost" - this means that those who hold onto their tradition have no more strength to hold on.

In a similar vein, our sages explain in Sanhedrin (ibid), based on this verse, that [Moshiach] ben Dovid will not come until there are many who will inform on others. This refers to the fact that the leaders will have no more power to uphold the tradition. Another explanation - "[Moshiach will not come until] there are very few students." Rashi explains that this means there will be very few who will return the people to the proper path. Thus we see that there will be those who will be faithful servants of Hashem, however, they will be few, and unable to prevent the rampant loss of faith on the part of their brothers. We find something similar in the verse (Yirmiyah 31) in regards to the time of redemption, "I shall plant the house of Israel, seeds of man and seeds of beast." And it is written in the Gemara (Sotah 22) that "seeds of beast" refers to people are not learned in Tanach, Mishna and Gemara. Again, we see that there will be two types of people, as we said, and both types will aid in advancing the redemption.

What we see here is that the state of the Jewish people in our times gives us every reason to hope, even moreso, for the revelation of the honor of Hashem in the world. This is the simple understanding of the verse, "I swear, so says Hashem, the world will be filled with the honor of Hashem." Therefore, every Jew needs to take heart and think deeply into what will happen when Moshiach will arrive - who will be respected and who will be deeply satisfied? Only one who has clung tightly to Hashem, despite the difficulties of the times. If despite the poverty and constant challenges, Jews remained faithful to Hashem and his Torah, the light of Hashem will shine brightly upon their faces, each one according to his level in knowledge of Torah and fulfillment of Mitzvos. This is what we find in Tanna D'bei Eliyahu (1), "What is the measure of the light of the Torah scholar and the righteous in the times of [Moshiach] ben Dovid and the world to come?" There it mentions a number of levels. There are those whose faces shine like the small stars, and those whose shine will be like the larger stars (as the verse says, "Those who act on behalf of the public are like stars forever"), while others shine with light like the moon at the beginning of the month, others like the tenth of the month, and others like the full moon. Still others' faces will shine like the sun in the early morning, and others like the sun at the third hour of the day... still others' faces will shine like the sun at midday. All of this is hinted to in the verse, "And his beloved ones are like the sun coming out in its strength."

A similar idea is stated there in chapter 5 as well, "The righteous will have honor and strength in this world and the next. How is this? Hakadosh baruch hu sits in His study hall, and the righteous of all generations sit in front of Him. Each one is given light upon his face according to the measure of Torah that is within him."

Also, be aware that according to the previous explanation, at the end of the exile there will be many incorrect ideas, and there will be those who will be separated from Torah and mitzvos. Therefore, those who strengthen themselves at that time to go in the paths of Hashem and to learn His Torah and fulfill His commandments will be referred to as Righteous ones. This is what the verse refers to when it says, "And your nation - all are righteous" - this refers to those who remain steadfast to Hashem and are not seduced by the sinners (this is what is written in the book Avakas Rochel by the student of the Rosh z'l).

Therefore, every person must now strengthen himself in his knowledge of Torah and fulfillment of mitzvos, because once Moshiach arrives, it will be called the 'years that have no desire.' As the verse says, "Remember your creator in the days of your youth, before the days of evil come; and then will come years that you will say, 'I have no desire in them.'" Our sages said that this refers to the times of Moshiach that have neither merit nor demerit, because the Evil Inclination will then be annulled.