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.
Showing posts with label Gr"a. Show all posts
Showing posts with label Gr"a. Show all posts
Tuesday, May 4, 2010
Monday, May 3, 2010
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.
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.
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.
Thursday, April 2, 2009
Understanding the Geulah process III
We continue with the first chapter of Acharis Ke'raishis:
Here we have 'two prophets saying a similar prophecy.' The order of the redemption is split into two stages. One is the redemption itself, and the other is the beginning of the redemption, referred to as the "פקידה." [This language of פקידה is found in the Gemara (Rosh Hashana 10b), where it says that on Rosh Hashana, Sarah was "נפקדה" - remembered. Rashi explains that this means that their memory came for good (before Hashem) and a pregnancy was decreed for them. It is clear that before the birth, which is the completion of the redemption, and as we will see its process is compared to birth, the process starts with a פקידה remembrance, where Hashem remembers (פוקד) his people, and remembers (זוכר) them for good in order to begin their redemption. See Beraishis (21:1) on the verse, "And Hashem remembered (פקד) Sarah as He spoke, and did to Sarah as He said." There Rashi explains, based on the midrash, that the words 'as He spoke' refer to conception, and the words 'as He said' refer to birth. These are precisely the two stages we are speaking about.]
Similarly we see [from both the Ramchal and the Gra] that the order of the beginning of the [final] redemption will be as it was with the Second Temple in the days of Koresh (Cyrus), and it will also be similar to the order of the redemption from Egypt, that at first their labor was intensified, nevertheless, they had already reached the beginning of redemption. Only afterwards was there a movement from the Right side [the side of Kindness].
These ideas are also mentioned in the words of the Gra explicitly in his explanation of the Zohar on Parshas Mishpatim קכ ע"א "The פקידה (first stage) will be in Tishrei, but [the redemption] will be pushed off until Nissan, because Tishrei is the Left arm - Rosh Hashana - as is known." See there. Also explained there (קיט ע"ב) is that the beginning of the redemption which we mentioned is referred to as the "חבלי משיח" - the birth pangs of Moshiach. These are his words:
The night is compared to exile, and the morning [is compared] to redemption, like the verse says (Rus 3), "Sleep until morning." And before the redemption, the exile will become more severe than the entire exile, as it says (Berachos 6b), "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty. This is the darkness (שחרות) of the morning (שחר), that before the day breaks, it is the darkest part of the night, and therefore it is called שחר [which connotes both morning and darkness]. And the seventy קלין (voices or cries) are seventy years which are referred to as the birth pangs of Moshiach, because the entire exile is like a pregnant woman whose due date is getting closer every day, and the redemption is compared to a birth, as we find in the verse (Yeshaya 66), "Would a nation be born... Zion has birthed her children..." When the time comes for birth, the pain is greater than all of the time she was pregnant, as we find in the verse (Bereshis 3), "I will make your difficulty great, and your pregnancy will be painful" - pregnancy is the exile. The birth pangs of Moshiach correspond to a woman about to give birth.
He writes further in ביאור אגדות סבי דבי אתונא "נחש בכמה מיעבר":
All the preparations that Hakadosh Baruch Hu prepares for the good of the world are done in a hidden place near Him. When the preparation is completed, the action is done, and this is its birth... However, during the preparation, that good is not revealed at all, and the original state of destruction seems to continue. For in order for the rectification of that state of destruction to take place, the Supernal Thought is continuously activating its plans; but it is not a complete destruction [even while the plans are not completely activated], and when Hakadosh Baruch Hu takes [that plan], there is an immediate effect to rectify the matter so the world will not be destroyed. Nevertheless, the destruction of the order [of the world on the surface] remains as long as the preparation is made in the Transcendental realm without being revealed below. From this, we can also understand that Hakadosh Baruch Hu is only doing good, and even in a time of hiddenness, it is not that He is disgusted with His world, rather that He is preparing the rectification for its damage. Nevertheless, this preparation is done in a hidden place, and either way, the world undergoes many evils and difficulty.
To be continued...
Here we have 'two prophets saying a similar prophecy.' The order of the redemption is split into two stages. One is the redemption itself, and the other is the beginning of the redemption, referred to as the "פקידה." [This language of פקידה is found in the Gemara (Rosh Hashana 10b), where it says that on Rosh Hashana, Sarah was "נפקדה" - remembered. Rashi explains that this means that their memory came for good (before Hashem) and a pregnancy was decreed for them. It is clear that before the birth, which is the completion of the redemption, and as we will see its process is compared to birth, the process starts with a פקידה remembrance, where Hashem remembers (פוקד) his people, and remembers (זוכר) them for good in order to begin their redemption. See Beraishis (21:1) on the verse, "And Hashem remembered (פקד) Sarah as He spoke, and did to Sarah as He said." There Rashi explains, based on the midrash, that the words 'as He spoke' refer to conception, and the words 'as He said' refer to birth. These are precisely the two stages we are speaking about.]
Similarly we see [from both the Ramchal and the Gra] that the order of the beginning of the [final] redemption will be as it was with the Second Temple in the days of Koresh (Cyrus), and it will also be similar to the order of the redemption from Egypt, that at first their labor was intensified, nevertheless, they had already reached the beginning of redemption. Only afterwards was there a movement from the Right side [the side of Kindness].
These ideas are also mentioned in the words of the Gra explicitly in his explanation of the Zohar on Parshas Mishpatim קכ ע"א "The פקידה (first stage) will be in Tishrei, but [the redemption] will be pushed off until Nissan, because Tishrei is the Left arm - Rosh Hashana - as is known." See there. Also explained there (קיט ע"ב) is that the beginning of the redemption which we mentioned is referred to as the "חבלי משיח" - the birth pangs of Moshiach. These are his words:
The night is compared to exile, and the morning [is compared] to redemption, like the verse says (Rus 3), "Sleep until morning." And before the redemption, the exile will become more severe than the entire exile, as it says (Berachos 6b), "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty. This is the darkness (שחרות) of the morning (שחר), that before the day breaks, it is the darkest part of the night, and therefore it is called שחר [which connotes both morning and darkness]. And the seventy קלין (voices or cries) are seventy years which are referred to as the birth pangs of Moshiach, because the entire exile is like a pregnant woman whose due date is getting closer every day, and the redemption is compared to a birth, as we find in the verse (Yeshaya 66), "Would a nation be born... Zion has birthed her children..." When the time comes for birth, the pain is greater than all of the time she was pregnant, as we find in the verse (Bereshis 3), "I will make your difficulty great, and your pregnancy will be painful" - pregnancy is the exile. The birth pangs of Moshiach correspond to a woman about to give birth.
He writes further in ביאור אגדות סבי דבי אתונא "נחש בכמה מיעבר":
All the preparations that Hakadosh Baruch Hu prepares for the good of the world are done in a hidden place near Him. When the preparation is completed, the action is done, and this is its birth... However, during the preparation, that good is not revealed at all, and the original state of destruction seems to continue. For in order for the rectification of that state of destruction to take place, the Supernal Thought is continuously activating its plans; but it is not a complete destruction [even while the plans are not completely activated], and when Hakadosh Baruch Hu takes [that plan], there is an immediate effect to rectify the matter so the world will not be destroyed. Nevertheless, the destruction of the order [of the world on the surface] remains as long as the preparation is made in the Transcendental realm without being revealed below. From this, we can also understand that Hakadosh Baruch Hu is only doing good, and even in a time of hiddenness, it is not that He is disgusted with His world, rather that He is preparing the rectification for its damage. Nevertheless, this preparation is done in a hidden place, and either way, the world undergoes many evils and difficulty.
To be continued...
Wednesday, April 1, 2009
Understanding the Geulah process II
One quick note, by way of introduction to the following piece. The concept of Shechina - the divine presence - always corresponds to the lowest level of the dimensions of reality, as does the concept of עפר - dust, as well as the Jewish people themselves, who are the vehicle for the Shechina, that is, Hashem's revelation in the physical world.
We continue with the first chapter of Acharis Keraishis:
The Ramchal further writes:
There are many actions involved in the פקידה ('conceptual remembering' - first stage) and they are hinted to in the verses of the wise one [King Shlomo] in the Song of Songs, as I will explain subsequently, with Hashem's help. The first action is explained by the verses brought previously, and that is the קימה - rising - of the Shechina (divine presence) from the dust. Therefore it says, "When I fell, I rose (קמתי)," and it also says, "Move from the dust, rise up (קומי) O captives of Jerusalem." I will tell you what this rising (קימה) is. The people of Israel only experienced darkness, and there was none to console them from their great difficulties that constantly worsened with each passing day. Their souls therefore sank into the dust, that is, the 'husks' (i.e. the forces of evil). When this time (פקידה) comes, someone to console them is found, and the Shechina rises (קמה) from this dust, and it is strengthened, despite it being amongst these forces of evil - for it has not yet escaped them - nevertheless it is not as before, [where the Shechina was] depressed and consumed by grief, as it were; For now, the light of Kingship has been taken [by the Shechina], and that is missing is for it to be revealed, so all the nations and leaders can see its reign, which will be revealed at the time of זכירה ('revealed remembering' - the second stage), speedily in our days.
When this first connection (i.e. the Kingship to the Shechina) is completed, there will not be anything similar until the time of the זכירה (stage two). This is why the verse says, "When I sit in darkness," [which represents the time between the stages]. From then and onward, "Hashem is my light" - after the intense anger.
I would like you to further understand this whole idea well. We find this first stage in Egypt when the verse says that "Hashem saw the people of Israel, and He knew." About the פקידה (first stage), the verse says, "פקוד פקדתי אתכם" - I have remembered you, [in the past tense,] as opposed to saying 'I am remembering you' [in the present tense]. This is because the פקידה (first stage) had already occurred. Moshe also realized that the time for the second stage had not yet arrived, and this was the reason why he did not want to take on his mission. This was why he said, "They will not believe me." Then Hashem gave him a sign, that if not for the fact that things were prepared already, he would not be sent. This is in consonance with the concept that we are 'not to arouse the love until it is desired.'
In the Tikunei Zohar Hachadash (כז ע"א) we find:
In the future [redemption], as regards Israel, only one from a city and two from a family will survive. This is from the side of [the sefirah of] Gevurah, which is strict judgment, and the world will be returned to utter desolation (תוהו ובוהו). And when Moshe begs for mercy on their behalf, [and that which] the Left pushed away and [made it seem that] Israel would not survive, the Right brings back, which is the concept that the Right leans toward Chessed - Kindness.
The Gr"a there explains:
"The Right side brings back," like the verse says, "With great Mercy I will gather you." This means that the Right side will bring them back [from exile], but first they will be aroused by the Left - "His left hand is under my head." This [first arousal] is the פקידה (first stage), just as we find in the second Temple in the days of Koresh when they did not leave [the exile yet], and afterwards the Right side was aroused...
He writes there further:
The redemption begins with difficulties, as we find "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty, as we find in Egypt [when Moshe first came to redeem the Jewish people, the passuk says,] "Let the work be made more difficult..." But the redemption itself is with the Right hand [that is, the side of Mercy]. Similarly, the redemption begins at night, but the main redemption occurs in the daytime, as we find, "Hashem revealed His holy arm." First the left arm (judgment) is aroused, just as on Rosh Hashana...
To be continued...
We continue with the first chapter of Acharis Keraishis:
The Ramchal further writes:
There are many actions involved in the פקידה ('conceptual remembering' - first stage) and they are hinted to in the verses of the wise one [King Shlomo] in the Song of Songs, as I will explain subsequently, with Hashem's help. The first action is explained by the verses brought previously, and that is the קימה - rising - of the Shechina (divine presence) from the dust. Therefore it says, "When I fell, I rose (קמתי)," and it also says, "Move from the dust, rise up (קומי) O captives of Jerusalem." I will tell you what this rising (קימה) is. The people of Israel only experienced darkness, and there was none to console them from their great difficulties that constantly worsened with each passing day. Their souls therefore sank into the dust, that is, the 'husks' (i.e. the forces of evil). When this time (פקידה) comes, someone to console them is found, and the Shechina rises (קמה) from this dust, and it is strengthened, despite it being amongst these forces of evil - for it has not yet escaped them - nevertheless it is not as before, [where the Shechina was] depressed and consumed by grief, as it were; For now, the light of Kingship has been taken [by the Shechina], and that is missing is for it to be revealed, so all the nations and leaders can see its reign, which will be revealed at the time of זכירה ('revealed remembering' - the second stage), speedily in our days.
When this first connection (i.e. the Kingship to the Shechina) is completed, there will not be anything similar until the time of the זכירה (stage two). This is why the verse says, "When I sit in darkness," [which represents the time between the stages]. From then and onward, "Hashem is my light" - after the intense anger.
I would like you to further understand this whole idea well. We find this first stage in Egypt when the verse says that "Hashem saw the people of Israel, and He knew." About the פקידה (first stage), the verse says, "פקוד פקדתי אתכם" - I have remembered you, [in the past tense,] as opposed to saying 'I am remembering you' [in the present tense]. This is because the פקידה (first stage) had already occurred. Moshe also realized that the time for the second stage had not yet arrived, and this was the reason why he did not want to take on his mission. This was why he said, "They will not believe me." Then Hashem gave him a sign, that if not for the fact that things were prepared already, he would not be sent. This is in consonance with the concept that we are 'not to arouse the love until it is desired.'
In the Tikunei Zohar Hachadash (כז ע"א) we find:
In the future [redemption], as regards Israel, only one from a city and two from a family will survive. This is from the side of [the sefirah of] Gevurah, which is strict judgment, and the world will be returned to utter desolation (תוהו ובוהו). And when Moshe begs for mercy on their behalf, [and that which] the Left pushed away and [made it seem that] Israel would not survive, the Right brings back, which is the concept that the Right leans toward Chessed - Kindness.
The Gr"a there explains:
"The Right side brings back," like the verse says, "With great Mercy I will gather you." This means that the Right side will bring them back [from exile], but first they will be aroused by the Left - "His left hand is under my head." This [first arousal] is the פקידה (first stage), just as we find in the second Temple in the days of Koresh when they did not leave [the exile yet], and afterwards the Right side was aroused...
He writes there further:
The redemption begins with difficulties, as we find "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty, as we find in Egypt [when Moshe first came to redeem the Jewish people, the passuk says,] "Let the work be made more difficult..." But the redemption itself is with the Right hand [that is, the side of Mercy]. Similarly, the redemption begins at night, but the main redemption occurs in the daytime, as we find, "Hashem revealed His holy arm." First the left arm (judgment) is aroused, just as on Rosh Hashana...
To be continued...
Tuesday, March 31, 2009
Understanding the Geulah process
I would like to share some more of the sefer Acharis Kereshis that I have been reading again recently.
The book begins with some quotes from the Ramchal as well as the Gra.
In the Mamar Hageulah of the Ramchal (page 54), he writes:
One should know that there are two significant times in the redemption process, which were both found in the redemption from Egypt as well as the redemption from Babylonia. These two stages will occur in the future redemption, may it be speedily in our days. The verse that I quoted at the beginning refers to this when it says (Micha 7:8), "Let my enemy not rejoice over me" - this is the first time, which is called פקידה - 'conceptual remembering.' [The verse continues,] "When I sit in darkness, Hashem is my Light" - this is the second time, which is called זכירה - 'active remembering.'
This is not the only verse, as we find numerous verses that hint to these two stages. Thus we find (yeshaya 52:2), "Move from the dust, arise O captives of Jerusalem" - this refers to the פקידה - 'conceptual remembering;' "Open the shackles on your neck O captive daughters of Zion" - this is reference to the זכירה - 'active remembering' stage. Similarly we find (Yeshaya 60:1) "Arise and shine for your light has come" - this again refers to the 'conceptual remembering;' "And the honor of Hashem shines upon you" - here again is reference to the stage of 'active remembering.'
Now I will start to explain the character of these two stages with great secrets, and since they are indeed so great, I will not explain them at length, and I will only say that which is absolutely necessary for a basic understanding, so understand this well.
The time of פקידה, 'conceptual remembering,' was the first stage in [the redemption process in] Egypt. This is what the Torah refers to when it says (Shemos 2:25), "Elokim saw the children of Israel, and Elokim knew." I will tell you what this פקידה is, and it should be understood that at this stage the original damage is the one that is being rectified, and even this rectification is not complete. The other damages are only rectified at the stage of זכירה - 'active remembering.' In regards to this [second stage], we find the verse says (Shemos 2:24), "And Elokim heard their cries, and Elokim remembered His covenant..." Also understand that the first stage is through [the Sefirah of] Yesod, as I told you, and the revelation of the second stage is through [the Sefirah of] Tiferes. It is through this mechanism that the spiritual power is available for Moshiach ben Yosef and Moshiach ben Dovid to accomplish their tasks at each of the stages of the final redemption.
To be continued...
The book begins with some quotes from the Ramchal as well as the Gra.
In the Mamar Hageulah of the Ramchal (page 54), he writes:
One should know that there are two significant times in the redemption process, which were both found in the redemption from Egypt as well as the redemption from Babylonia. These two stages will occur in the future redemption, may it be speedily in our days. The verse that I quoted at the beginning refers to this when it says (Micha 7:8), "Let my enemy not rejoice over me" - this is the first time, which is called פקידה - 'conceptual remembering.' [The verse continues,] "When I sit in darkness, Hashem is my Light" - this is the second time, which is called זכירה - 'active remembering.'
This is not the only verse, as we find numerous verses that hint to these two stages. Thus we find (yeshaya 52:2), "Move from the dust, arise O captives of Jerusalem" - this refers to the פקידה - 'conceptual remembering;' "Open the shackles on your neck O captive daughters of Zion" - this is reference to the זכירה - 'active remembering' stage. Similarly we find (Yeshaya 60:1) "Arise and shine for your light has come" - this again refers to the 'conceptual remembering;' "And the honor of Hashem shines upon you" - here again is reference to the stage of 'active remembering.'
Now I will start to explain the character of these two stages with great secrets, and since they are indeed so great, I will not explain them at length, and I will only say that which is absolutely necessary for a basic understanding, so understand this well.
The time of פקידה, 'conceptual remembering,' was the first stage in [the redemption process in] Egypt. This is what the Torah refers to when it says (Shemos 2:25), "Elokim saw the children of Israel, and Elokim knew." I will tell you what this פקידה is, and it should be understood that at this stage the original damage is the one that is being rectified, and even this rectification is not complete. The other damages are only rectified at the stage of זכירה - 'active remembering.' In regards to this [second stage], we find the verse says (Shemos 2:24), "And Elokim heard their cries, and Elokim remembered His covenant..." Also understand that the first stage is through [the Sefirah of] Yesod, as I told you, and the revelation of the second stage is through [the Sefirah of] Tiferes. It is through this mechanism that the spiritual power is available for Moshiach ben Yosef and Moshiach ben Dovid to accomplish their tasks at each of the stages of the final redemption.
To be continued...
Monday, December 22, 2008
Who is Moshiach ben Yosef?
I would like to give a little idea of who exactly is Moshiach ben Yosef, and I would also like to weave in some strands of the dvar Torah that I said in my Parsha Podcast on Vayeshev.
Firstly, let us understand why we need two different Moshiachs.
The Moshiach we've all heard of is Moshiach ben Dovid, who we mention in our tefilos.
The lesser known is Moshiach ben Yosef. His job is the physical aspects of Klal Yisrael. He brings the Jewish people back to Eretz Yisrael (kibutz galuyos). He takes part in rebuilding the land of Israel. He builds the physical structure of the Beis Hamikdash. He is also privy to the secrets of the Torah (חכמת הנסתר). His job is to destroy Esav (see Rashi on Genesis 30:25). His power is the rectification of יסוד - the אות ברית קודש. He has full dominion over his physical desires - he rises above them and merits miracles. His power is also the power of Emunah/Bitachon - absolute trust in Hashem which also corresponds to יסוד. This also merits miracles, as per my earlier post "Bringing Miracles of Redemption."
The role of Moshiach ben Dovid on the other hand, is to bring the Shechina into the physical structures that Moshiach ben Yosef builds. Moshiach ben Dovid brings the Shechina into the Beis Hamikdash, into the Land of Israel, into the Jewish people. He is the מלך - which means that he reveals מלכות which is equal to שכינה.
This is why we say first ולירושלים עירך ברחמים תשוב - To Jerusalem your city return with mercy, before we even mention Moshiach ben Dovid. We say ובנה אותה בקרוב בימינו בנין עולם - rebuild it soon in our days an eternal building - this is reference to Moshiach ben Dovid. Then we say וכסא דוד עבדך מהרה לתוכה תכין - and the seat of David your servant quickly prepare in its midst. Here we see that it is a two step process, starting with the job of Moshiach ben Yosef and culminating with the job of Moshiach ben Dovid.
According to the Gemara in Succah, Moshiach ben Yosef is destined to die. The Gr'a holds that this is לאו דוקא, and says that in fact, the length of the gallus has already atoned for whatever would have necessitated his death. His שיטה is עוד יוסף חי - Moshiach ben Yosef will yet live.
Another interesting point which I have seen in more than one place is that besides for there being a single human being named Moshiach ben Yosef and Moshiach ben Dovid, there is a force within the Jewish people that corresponds to their role. This is actually similar to how you may have specialized cells in your body that perform a certain specific function, say the cells in your eyes. Nevertheless, every single cell in your body contains the same DNA, with that very information that makes those eye cells specialized. The only difference is that the other cells, say in your hand, do not express and bring out that specialized nature to its full expression. Nevertheless, that power exists everywhere within a person.
Thus, every Jew can donate to Moshiach ben Yosef's role, for there is a small piece of Moshiach ben Yosef in every Jew. In fact, people who work for Nefesh B'nefesh, as an example, are actually fulfilling one of the roles of Moshiach ben Yosef - kibbutz galuyos. When we bring spirituality into our lives or the lives of others, we are activating the Moshiach ben Dovid in each of us. This brings us a step closer to Geulah and effectively lightens the load of each of the Moshiachs.
Returning to Yosef, we see that his job was to take care of the physical welfare of the Jewish people. This was expressed in his dream with the stalks of produce, and later in his role of providing for Egypt and more specifically the seventy souls that descended to Egypt with Yakov. His role as the knower of the secrets of the Torah is also mentioned in numerous sources, and is hinted to by his name צפנת פענח - the revealer of secrets. It is also hinted to in the reference בן זקנים - the gematria of the bold is 207 which is the same as the word רז - secret (בעל הטורים).
Yosef was the master of תיקון הברית as he displayed in his difficult encounter with the wife of Potifar. He was also the quintessential בעל אמונה. He had the ultimate faith in Hashem and throughout the story of his trials stood steadfast in his faith in Hashem, never questioning, only constantly moving forward and staying strong. He himself constantly reassures his brothers that he bears them no ill will, but rather from the onset it was the will of Hashem that Yosef be sent to Mitzrayim.
Yehoshua bin Nun was from the tribe of Efraim (son of Yosef) and he fulfilled the role of Moshiach ben Yosef in his time - conquering the land of Israel and dividing it amongst the Jewish people.
Very interestingly, according to the site http://keitzmeguleh.blogspot.com, the current year (5769) corresponds to the first year of Yehoshua's conquest. Exactly what this means and how this will play itself out remains to be seen. (For more on that, please see his post Geulat Mitzraim to Yemot HaMoshiach)
Last point I would like to make is the pshat I said in my parsha podcast about Yosef's second dream. It is clear from the psukim that the second dream was a different dream (חלום אחר) as opposed to Paroh's dream which the Torah says ויחלום שנית - he dreamed a second time. Whereas Paroh had a repetition implying the dream would soon materialize, Yosef's second dream was a totally different dream with a totally different message.
The key to the message of the second dream is that the sun, moon and stars were bowing down to Yosef. The almost silly sounding question is, what do stars look like when they bow down?
The answer is that the prophets tell us that before Moshiach comes, the sun, the moon and the stars go out (יואל ד:ט"ו). They are extinguished, and then we are told that we no longer will be provided with light from the sun, but rather Hashem Himself will be our light. The message underlying this concept is that whereas until Moshiach Hashem directed the world through the מזלות - the constellations and the heavenly bodies, when Moshiach comes, Hashem Himself will be the One Who directly is involved in the world, with no more intermediaries. This is why the sun, moon and stars go out, to signify that they are no longer the conduits, but rather Hashem will now be leading us directly.
The concept of bowing - השתחוויה - is that one shows that he totally nullifies himself in the face of the one he is bowing to. This is what was happening in Yosef's dream. He saw of vision of the ultimate future when the sun, moon and stars would 'bow,' as it were, to Yosef's emunah. This emunah would bring about the days of Moshiach where Hashem himself would deal directly with the world. This emunah - which by definition taps into the concept that Hashem is directly involved in our lives - was what Yosef represented, and to this they bowed - showed their lack of existence - and were extinguished. The eleven stars represent the fact that all of the Jewish people will bow to Moshiach ben Yosef - that is, we will learn from him the power of Emunah and absolute trust in Hashem that will bring about Hashem's full display of His direct involvement in our lives.
May we merit that day soon.
Firstly, let us understand why we need two different Moshiachs.
The Moshiach we've all heard of is Moshiach ben Dovid, who we mention in our tefilos.
The lesser known is Moshiach ben Yosef. His job is the physical aspects of Klal Yisrael. He brings the Jewish people back to Eretz Yisrael (kibutz galuyos). He takes part in rebuilding the land of Israel. He builds the physical structure of the Beis Hamikdash. He is also privy to the secrets of the Torah (חכמת הנסתר). His job is to destroy Esav (see Rashi on Genesis 30:25). His power is the rectification of יסוד - the אות ברית קודש. He has full dominion over his physical desires - he rises above them and merits miracles. His power is also the power of Emunah/Bitachon - absolute trust in Hashem which also corresponds to יסוד. This also merits miracles, as per my earlier post "Bringing Miracles of Redemption."
The role of Moshiach ben Dovid on the other hand, is to bring the Shechina into the physical structures that Moshiach ben Yosef builds. Moshiach ben Dovid brings the Shechina into the Beis Hamikdash, into the Land of Israel, into the Jewish people. He is the מלך - which means that he reveals מלכות which is equal to שכינה.
This is why we say first ולירושלים עירך ברחמים תשוב - To Jerusalem your city return with mercy, before we even mention Moshiach ben Dovid. We say ובנה אותה בקרוב בימינו בנין עולם - rebuild it soon in our days an eternal building - this is reference to Moshiach ben Dovid. Then we say וכסא דוד עבדך מהרה לתוכה תכין - and the seat of David your servant quickly prepare in its midst. Here we see that it is a two step process, starting with the job of Moshiach ben Yosef and culminating with the job of Moshiach ben Dovid.
According to the Gemara in Succah, Moshiach ben Yosef is destined to die. The Gr'a holds that this is לאו דוקא, and says that in fact, the length of the gallus has already atoned for whatever would have necessitated his death. His שיטה is עוד יוסף חי - Moshiach ben Yosef will yet live.
Another interesting point which I have seen in more than one place is that besides for there being a single human being named Moshiach ben Yosef and Moshiach ben Dovid, there is a force within the Jewish people that corresponds to their role. This is actually similar to how you may have specialized cells in your body that perform a certain specific function, say the cells in your eyes. Nevertheless, every single cell in your body contains the same DNA, with that very information that makes those eye cells specialized. The only difference is that the other cells, say in your hand, do not express and bring out that specialized nature to its full expression. Nevertheless, that power exists everywhere within a person.
Thus, every Jew can donate to Moshiach ben Yosef's role, for there is a small piece of Moshiach ben Yosef in every Jew. In fact, people who work for Nefesh B'nefesh, as an example, are actually fulfilling one of the roles of Moshiach ben Yosef - kibbutz galuyos. When we bring spirituality into our lives or the lives of others, we are activating the Moshiach ben Dovid in each of us. This brings us a step closer to Geulah and effectively lightens the load of each of the Moshiachs.
Returning to Yosef, we see that his job was to take care of the physical welfare of the Jewish people. This was expressed in his dream with the stalks of produce, and later in his role of providing for Egypt and more specifically the seventy souls that descended to Egypt with Yakov. His role as the knower of the secrets of the Torah is also mentioned in numerous sources, and is hinted to by his name צפנת פענח - the revealer of secrets. It is also hinted to in the reference בן זקנים - the gematria of the bold is 207 which is the same as the word רז - secret (בעל הטורים).
Yosef was the master of תיקון הברית as he displayed in his difficult encounter with the wife of Potifar. He was also the quintessential בעל אמונה. He had the ultimate faith in Hashem and throughout the story of his trials stood steadfast in his faith in Hashem, never questioning, only constantly moving forward and staying strong. He himself constantly reassures his brothers that he bears them no ill will, but rather from the onset it was the will of Hashem that Yosef be sent to Mitzrayim.
Yehoshua bin Nun was from the tribe of Efraim (son of Yosef) and he fulfilled the role of Moshiach ben Yosef in his time - conquering the land of Israel and dividing it amongst the Jewish people.
Very interestingly, according to the site http://keitzmeguleh.blogspot.com, the current year (5769) corresponds to the first year of Yehoshua's conquest. Exactly what this means and how this will play itself out remains to be seen. (For more on that, please see his post Geulat Mitzraim to Yemot HaMoshiach)
Last point I would like to make is the pshat I said in my parsha podcast about Yosef's second dream. It is clear from the psukim that the second dream was a different dream (חלום אחר) as opposed to Paroh's dream which the Torah says ויחלום שנית - he dreamed a second time. Whereas Paroh had a repetition implying the dream would soon materialize, Yosef's second dream was a totally different dream with a totally different message.
The key to the message of the second dream is that the sun, moon and stars were bowing down to Yosef. The almost silly sounding question is, what do stars look like when they bow down?
The answer is that the prophets tell us that before Moshiach comes, the sun, the moon and the stars go out (יואל ד:ט"ו). They are extinguished, and then we are told that we no longer will be provided with light from the sun, but rather Hashem Himself will be our light. The message underlying this concept is that whereas until Moshiach Hashem directed the world through the מזלות - the constellations and the heavenly bodies, when Moshiach comes, Hashem Himself will be the One Who directly is involved in the world, with no more intermediaries. This is why the sun, moon and stars go out, to signify that they are no longer the conduits, but rather Hashem will now be leading us directly.
The concept of bowing - השתחוויה - is that one shows that he totally nullifies himself in the face of the one he is bowing to. This is what was happening in Yosef's dream. He saw of vision of the ultimate future when the sun, moon and stars would 'bow,' as it were, to Yosef's emunah. This emunah would bring about the days of Moshiach where Hashem himself would deal directly with the world. This emunah - which by definition taps into the concept that Hashem is directly involved in our lives - was what Yosef represented, and to this they bowed - showed their lack of existence - and were extinguished. The eleven stars represent the fact that all of the Jewish people will bow to Moshiach ben Yosef - that is, we will learn from him the power of Emunah and absolute trust in Hashem that will bring about Hashem's full display of His direct involvement in our lives.
May we merit that day soon.
Tuesday, August 26, 2008
The Iranian "Threat"
Should we be scared of a nuclear Iran?
I present for you a beautiful piece from the Yalkut Shimoni (Yishaya 60):
אמר ר' שמעון בן פזי באותה שעה מגביה הקב"ה למשיח עד שמי השמים ופורש עליו מזיו כבודו מפני אומות העולם מפני פרסים הרשעים. אומרים לו אפרים משיח צדקנו הוי דיין על אלו ועשה בהם מה שנפשך חפצה שאלמלי רחמי שגברו עליך ביותר כבר אבדוך מן העולם ברגע אחד
Rebbe Shimon ben Pazi said; At that time, the Holy One, blessed is He raises Moshiach until the very heavens and spreads upon him from the shine of His Honor because of the nations of the world, because of the evil Persians. They say to him, Efraim, our righteous anointed one, give your judgment upon these, and do with them as you desire; for if not for my mercy that was strengthened upon you greatly, they would have destroyed you from the world in a moment.
We see a number of things from this. First of all, it is clear that the Persians (as well as the other nations of the world) will have (or almost have) the ability to bring destruction ח"ו in a moment. Second, Hashem's tremendous mercy mixed with judgment (רחמי שגברו) which is reflected in the character of Moshiach ben Yosef will save us from their evil schemes. (For an insight into this contrast between Rachamim and Gevurah, refer to Efraim who was on the left side of Yakov - his side of Gevurah, but Yakov's right hand - his Rachamim - was placed on Efraim's head. ע"פ קול התור). Thirdly, Hashem will allow Moshiach ben Yosef to judge the nations that attempted to destroy us. Fourthly, it seems that Moshiach ben Yosef survives the war of Gog Umagog, which is the shita of the Gr"a ("עוד יוסף חי"), unless we are talking about some kind of spiritual ascent that happens after death ח"ו.
Bottom line is that if we place our trust in Hashem and His mercy and kindness, we have nothing to fear.
Subscribe to:
Comments (Atom)