R' Chaim Friedlander's introduction to Kol Hator

The following is my translation of R' Chaim Friedlander's introduction to the book "Kol Hator." R' Chaim Friedlander was the Mashgiach in Ponevizh yeshiva in B'nei Brak, and was the publisher of many seforim, including many of the seforim of the Ramchal. R' Friedlander also had a number of volumes of his own published posthumously by his children, and they are seeped with the Torah of the Ramchal, the Maharal, and his rebbe, R' Elya Lopian.

Kol Hator, as you will soon see, is the book that describes the Geulah process in depth, and also focuses on the concept of Moshiach ben Yosef, which we have discussed many times here at length. It is important to understand the root of these teachings, and the quality of their validity, based on those who were the bearers of the traditions themselves. Keep in mind that this introduction was written a number of years ago by R' Friedlander, who passed away in the mid-eighties. It is extremely interesting, and contains much biographical information that is probably not available anywhere else. It specifically speaks about the early history of the current Jewish settlement of Jerusalem and the surrounding areas, which dates back to the early eighteen hundreds.

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The book "Kol Hator" was originally released by Harav Shlomo Zalman Rivlin z'l twenty years ago in Jerusalem. The specific date is hard to figure out because the book was released in stages over a number of years for lack of funds. From the original version, it seems that only a few lone pieces remained in the possession of Rav Rivlin's son as well as a few of his relatives. All of these are missing pieces at the end, because of the lack of funding and inability to complete their publication. The introduction of the original publisher was not included in the first printing. I found it in manuscript form in the hands of Mr. Shmuel Rivlin. I extend my gratitude to him, as well as the other sons of the publisher who gave us permission to include it in the new edition. In this introduction, no mention is made of the biography of its author, the Gaon Rebbi Hillel, son of Rebbi Binyomin of Shklov. Perhaps this was done because the book "Chazon Tzion" was specifically written about the life and times of the Rivlin family, and the Aliyah of the students of the Gr"a to the land of Israel. In any event, it would be a great lack in this exalted book if one will read it without knowing the greatness of its author. Therefore we decided to fill in this lack, and we have put together a short synopsis based on the material found in the book "Chazon Tzion," which will give us an idea of his lifetime and the path he chose, lit by the light of his Torah.

The Gaon R' Hillel of Shklov, author of the book "Kol Hator," was born in the year 5518 (1758). His father, the Gaon Rebbi Binyomin Rivlin was a cousin of our teacher the Gr"a, and one of his primary students. Rebbi Binyomin was a spiritual individual and extremely active in causes for Torah and chessed. He donated his money to establish a great Yeshiva in Shklov, whose learning was patterned after the approach of the Gr"a, with the Gr"a's approbation. Through Rebbe Binyomin's influence, many of his wealthy friends moved themselves and their businesses to Shklov. His intent was to form a group of people to support the great center of Torah that he had established. During his lifetime the city merited to be called "Yavneh Dreizen" and Rebbi Binyomin was referred to as the "builder of the city Shlov and its wise ones."

It is told that when Rebbi Binyomin was fifty two years old, he became extremely wealthy. At that time, he had a dream in which he saw a wonderful vision of Yerushalayim. Still strongly affected by this dream, he traveled to see his teacher the Gr"a, and told him the dream and about his great wealth. The Gr"a explained to him that the dream conveyed a mission from heaven that was given to him, and also to his son R' Hillel. It was incumbent upon them to go up and live in Eretz Yisroel, and to begin broad-ranging activities to awaken the hearts of the Jewish people to return to Tzion. Rebbi Binyomin was very inspired by the Gr"a's interpretation, which explained the dream as well as his wealth being for one purpose. When he returned to Shklov, he immediately began to work towards materializing his mission. We still have one of his sermons preserved from that time period, in which he speaks about the idea of the ingathering of the exiles, based on the verse in Yirmyah 31, "הנני מביא אותם מארץ צפון" - I am bringing them from a Northern land. According to Rebbi Binyomin, this verse teaches that from a Northern land - from Russia which is to the extreme North of Jerusalem, and more specifically from the city of Shklov - the inspiration will begin to return to Tzion and to rebuild Jerusalem. Through Rebbi Binyomin's efforts, a movement began in Shklov to return to Tzion, a movement that the Gr"a called "Chazon Tzion." Shklov merited that most of the first Olim to Eretz Yisroel came from it, and that it became an example in the eyes of the Jews dispersed in exile. Rebbi Binyomin himself left Shklov in 5572 (1812) headed for Eretz Yisroel, however, he did not reach his desired destination, as he passed away en route.

The author of the book "Kol Hator," Rebbi Hillel, son of Rebbi Binyomin, also merited to be counted amongst the main students of our teacher the Gr"a. He studied under the Gr"a for seventeen years. In the year 5543 (1783), when the Gr"a saw that it was not Hashem's intent for he himself to enter into Eretz Yisroel, he decided to give this heavenly mission into the hands of his student, Rebbi Hillel. This mission included activism toward the goal of the ingathering of exiles and inhabiting Eretz Yisroel. Thus, Rebbi Hillel was the person chosen by the Gr"a to be placed at the helm of the great "Chazon Tzion" movement. The Gr"a also taught him all the secrets of the beginnings of the Redemption process, and all the specific actions that would be necessary on the part of the Jewish people to bring about the complete redemption process. This Torah of the beginning of the Geulah that Rebbi Hillel received from the mouth of the Gr"a is one that is both broad and deep. This Torah was collated by Rebbi Hillel into a great and deep book, and the essence of that book is the book "Kol Hator" which we have in front of us.

Our teacher the Gr"a passed on to the next world in the year 5558 (1798). He died, but his Torah, the Torah of the beginnings of the Redemption, remained alive and well amongst his students. This Torah is what gave them the audacity to place themselves, at the very onset, squarely into the face of all the difficulties that awaited them on the long journey, and into the many dangers that might ambush them when they came to settle in what was then a completely desolate country. In the year 5569 (1808), the first wagons left Russia, headed for Eretz Yisroel. Eleven months of difficult journeying later, the first wagon reached Tzfat on the fifth of Elul, 5569 (1809). Fourteen of the students of the Gr"a stood at the forefront of the first wagons. In Cheshvan of the year 5572 (1811), seven of the Gr"a's students, headed by Rebbi Hillel, came to set up residence in Jerusalem. When they arrived, they only found twenty Sefardic Jews, and nine Ashkenazic Jews. As soon as they arrived in Jerusalem, Rebbi Hillel and his friends set about the task of setting up the vital institutions that would form the basis of the Jewish settlement. They established institutions of Torah and chessed, improved on the standards of medicine, and set up a group that was responsible for protection. It was called the "Gavradia," and without it, the settlement would not have lasted for even one moment. A supernatural sacrifice was required of Rebbi Hillel and his friends in handling the settlement under the adverse conditions of that period. Plagues, attackers, false accusations, lack of food and water, and difficulty of communication with the outside world were only the beginning of the issues these original settlers faced. If not for their unbelievable belief in their heavenly mission that was solely dependent on them, and the light of the Torah of the beginning of the redemption process that they had received from the mouth of the Gr"a, they would not have continued to subsist under their grueling conditions. When word of the success of Rebbi Hillel and some of the Olim to settle in Jerusalem made its way back to Russia, it was an inspiration to the Jews of Russia, and many decided to go up to Jerusalem.

Rebbi Moshe, the son of Rebbi Hillel, became known as an excellent orator when he was just fifteen years old. One time, his father brought him to Vilna to display his talents for the Gr"a. The Gaon praised the young Moshe and told him, "You should know that you should use this God-given talent in order to inspire people to return to Tzion. As our sages say about the verse 'ציון היא דורש אין לה' - it is Tzion, no one speaks of her - from the fact that the prophet laments that none speak of her, this implies that we must indeed do so." He also added a hint, that the gematria of the words "דורש ציון" is the same as "משה בן הלל בן בנימין." The words of the Gr"a left a deep impression on his young heart. With a fiery spirit, he followed the request of the Gr"a, and spent much time speaking about the desire for Tzion, to the point where he became known as "Rebbi Moshe the Doresh Tzion."

The grandson of Rebbi Moshe the "Doresh Tzion" was Rebbi Yosef, who was nicknamed Rebbi Yosha Rivlin. Until his days, the activities in Jerusalem centered around settlement inside the walls, and improving the quality of life there. Rebbi Yosef was the first to begin building outside of the walls of Jerusalem. With a bold spirit, Rebbi Yosef girded himself to fulfill the command of the prophecy, "widen the place of your tents etc." in the spirit of our teacher the Gr"a. The first thirteen communities outside the walls of Jerusalem were all built by Rebbi Yosef. He was involved in this commandment with great sacrifice. The first house he built was the foundation house of the 'Nachlas Shiva' community. in the month of Tammuz, 5629 (1869), this historic house was completed. In those days, the entire surrounding area of the old city of Jerusalem was completely desolate and barren, and the gates of the city were closed at nightfall. For two years and eight months, Rebbi Yosef lived alone in this house, paying no heed to the desolation that surrounded him. His intent was to inspire those who lived inside the old city walls to spread out and settle the surrounding area, to fulfill the desire of the Gr"a and his students to rebuild Jerusalem and widen its borders. Thus, in the year 5632 (1872), Rebbi Yosef's efforts bore fruit, and in that year forty five houses were built next to his home, and over fifty families moved in. This was Rebbi Yosef's way throughout his life. Every community he built, he was the 'Nachshon' who lived there first, until the community was established and others followed after him. Besides for the thirteen communities he established, which are an eternal testament to his memory, he also left behind many poems and essays. All his poems are based on the torah of the קץ המגולה - the revealed end that is included in the book "Kol Hator" whose main ideas are included both in his poems as well as his essays, many of which were published in the different pamphlets that came out in his time, like "Hamagid," "Hatzefirah" and "Halevanon."

Rebbi Yosef's son, Harav Rebbi Shlomo Zalman Rivlin, was the original publisher of the book "Kol Hator," as we mentioned, and we owe him a great debt of gratitude for making sure that the wonderful Torah of the revealed קץ, of our teacher the Gr"a, was not lost.

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If you are interested in reading an authentic English translation of the book Kol Hator, Click here. The translation was done by Rav Yechiel Bar Lev, who was a student of R' Chaim Friedlander. He has approbations from Rav Ovadiah Yosef, Rav Chaim Kanievsky, The Badatz Eidah Chareidis, Rav Avraham Shapiro, Rav Mordechai Eliyahu, and Rav Mordechai Gross, which you can see on his website www.yedidnefesh.com.

Aspects of MBY - 2-5

We continue with Rav Daniel Krentzman's new book on Moshiach ben Yosef, based on the sefer Kol Hator.

(2)
"אנוח ליום צרה ": “The time I should have rested will become a day of distress”(חבקוק ג' טז) . This refers to a time at which Mashiach ben Yosef is manifest. This similarly connects to the verse in Yirmiyahu(ל' ז) : "עת צרה היא ליעקב וממנו יושע" , “It will be a time of trouble for Yaakov, but he shall be saved from it”. It is also known that any usage of the language of "ישועה", refers to the qualities of Mashiach ben Yosef. Thus, although Mashiach ben Yosef’s mission requires difficult human effort and struggle, Hashem will ultimately come to his aid, and the hardship of his endeavor will result in salvation.

(3)
"אמת מארץ תצמח וצדק משמים נשקף ": “Truth will sprout from earth and Righteousness will peer from heaven” (תהילים ' פה יב). The next verse continues,

גם ה' יתן הטוב וארצנו תתן יבולה “Hashem, too, will provide what is good, and our land will yield its produce”. These two verses together refer to the efforts of Mashiach ben Yosef and their results. “Truth sprouting from the earth” is a reference to Mashiach ben Yosef, who is rooted in the middah of "דין", “Judgment” which dictates human effort and worthiness. This is additionally referred to, here, as "צדק", “righteousness” (i.e. righteousness in judgment). The result is Hashem’s reciprocating Chesed, "טוב", and the land of Eretz Yisrael yielding its physical, as well as spiritual, fruits; וארצנו תתן יבולה .

(4)
" אבן מאסו הבונים היתה לראש פינה ": “The stone the builders despised has become the cornerstone” ((תהילים קיח' יב ). This refers to Mashiach ben Yosef, who serves to establish the physical structure and framework that will serve as the spiritual vessel which reveals Hashem in the world. During the process, this may not be apparent and Mashiach ben Yosef may receive strong opposition, but his efforts will in the end be revealed for their true spiritual intentions and applications. The first letters of each word in this verse: אמההל"פ, has a total gematria of “161”; the same gematria as יהוסף" "; Yosef’s name, when the letter "ה" was added to it, the night before Yosef first spoke with Pharaoh - see סוטה לו:.

(5)
" אבן שלימה וצדק ": “a perfect and honest weight (shall you have)”-דברים כה' טו( ). This refers to Mashiach ben Yosef, who is connected to the middah of "דין", “Judgment”; represented by the weights, which judge and assess value, the aspect of "דין". It thus follows that the next paragraph in the Torah deals with the mitzvah of wiping out Amalek; which is also associated with the mission of Mashiach ben Yosef (see (55), (62) and (78) below). The conceptual progression continues into the beginning of the next paragraph in the Torah, the parsha of " כי תבוא ", which refers to inheriting the land of Eretz Yisrael, dwelling there securely, and fulfilling the Mitzvos which are specifically dependent on the Land; all of which are also connected to the mission of Mashiach ben Yosef.

To be continued...

Moshiach ben Yosef & Yehoshua VI

We continue with the last section of Rav Daniel Krentzman's sefer.

Kiddush Hashem

Another one of the aspects of Mashiach ben Yosef is “Kiddush Hashem,” “Sanctifying G-d’s Name" (Kol HaTor chapter 4, 1,) bringing all nations and peoples of the world to recognition of the one G-d Who communicates His will to man through the Torah and prophecy, and Who chose the Jewish People as His emissaries to bring the world to the intended purpose of knowing G-d and drawing near to Him in fulfilling His will. If one causes genuine recognition of any of these concepts among the nations, he achieves a level of Kiddush Hashem, and greatly illuminates the spiritual darkness that befell the world as a result of the first sin.

Yosef, throughout all the events regarding his descent to Egypt and rise to power there, achieved great Kiddush Hashem by constantly causing recognition of G-d, among all who met him and even among the most influential and notable figures in Egypt. Potifar, the minister of Pharaoh, recognized G-d through Yosef, as it says: “Vayar adonav ki Hashem ito v’kol asher hu oseh Hashem matzliach biyadoh” “And his master perceived that Hashem was with him, and whatever he did Hashem made succeed in his hand” (Bereishit 39:3.) The Midrash Tanchuma (8) there states that the reason that his master perceived that Hashem was with him was because “Shem shamayim shagur bi’fiv,” “The Name of Heaven was fluent in his mouth,” i.e. he would regularly refer to G-d in conversation.

While Yosef was in prison and the two ministers of wine and baking required interpretation of their dreams, before offering his wisdom, Yosef tells them: “… Haloh L’Elokim pitronim, sapru na li” “Do not interpretations belong to G-d? Relate to me, if you please” (Bereishit 40:8,) utilizing another opportunity to perform a Kiddush Hashem.

When Pharaoh himself asks Yosef to interpret his dream, Yosef says: “Biladai, Elokim ya’aneh et shlom Paroh,” “That is beyond me, it is G-d Who will respond with Pharaoh’s welfare” (Bereishit 41:16.) Later on, Pharaoh and his servants express greater recognition of G-d through Yosef, as it says: “Vayomer Paroh el avadav, hanimtzah kazeh ish asher ruach Elokim boh” “Pharaoh said to his servants, Could we find another like him-a man in whom is the spirit of G-d?” (Ibid. 38) and “Vayomer Paroh el Yosef, achrei hodiah Elokim otchah et kol zot, ein navone v’chacham kamochah” “And Pharaoh said to Yosef, since G-d has informed you of all this, there can be no one so discerning and wise as you” (Ibid. 39.)

Yehoshua, acting as Mashiach ben Yosef, also achieved great Kiddush Hashem in his lifetime. G-d had commanded the Jewish people to conquer Eretz Yisrael and wipe out the seven Canaanite nations who dwelled there. The Giveonim, who were among these nations, feared destruction and pretended to be a different foreign nation who had journeyed to Eretz Yisrael in order convert to Judaism. Before Yehoshua had a chance to judge the situation, the plea of the Giveonim already reached the Nesiim (leaders of the tribes). TheY made a covenant of peace with the Giveonim, swearing by G-d’s name that they would not kill them. By the time Yehoshua was made aware of the situation and the true identity of the Giveonim, the oath had been made and a covenant of peace established. The Torah clearly forbade such an act, as it says: “Lo tichrot lahem v’leilo’eihem brit” “You shall not seal a covenant with them or their gods” (Shemot 23:37).

Now, although later on in the Torah it says: “Rak mey’arey ha’amim ha’eileh asher Hashem Elokecha noten lecha nachalah, loh tichayeh kol nishamah” “But from these cities of these peoples that Hashem your G-d, gives you as an inheritance, you shall not allow any person to live” (Devarim 20:16.) Rashi (pasuk 11) points out that if they accept upon themselves taxation and servitude, even peoples of the seven nations may be allowed to live. The Rambam (Hilchot Melachim 6) expands on this, citing that in addition to accepting taxation and servitude, they must become “gerei toshav” meaning they must accept upon themselves the seven Noahite laws, causing them to lose their status as one of the seven nations, who must be killed, and become regular Noahite gentiles, who may live in Eretz Yisrael alongside the Jewish people.

Yehoshua was now faced with a problem; although the Giveonim had accepted to keep the mitzvot incumbent upon them, they had not yet accepted taxation and servitude, and the Jewish people were still required to kill them. In fact, the nation at large, were about to actually kill them, claiming that the oath of the Nesiim to let the Giveonim live only bound the Nesiim and not the entire nation. On the other hand, if Yehoshua allowed the Giveonim to be killed, in spite of the oath of the Nesiim, and in spite of their acceptance of the mitzvoth and belief in one G-d, there would be a great “Chillul Hashem” (desecration of G-d’s name). Therefore, in order to prevent Chillul Hashem and ensure a Kiddush Hashem in the eyes of the Giveonim and all who would later learn of what happened, Yehoshua made them woodcutters and water-carriers for the Mikdash, for now and for future generations. This compromise was a combination of taxation and servitude, allowing them to fulfill all three criteria and be allowed to live (see Malbim to Yehoshua 9, at length.)

Interestingly, the story doesn’t end there. The Emorim, another of the seven nations, attacks the Giveonim for allying themselves with an enemy nation, and the Giveonim send word to Yehoshua requesting aid. Yehoshua, in a great act of loyalty to the Giveonim, leads the people to their aid and wins the battle. In pursuit of the fleeing Emorim, G-d performs a tremendous miracle by causing the sun to stop its course in the heavens, and allows enough time for Yehoshua to defeat the remaining Emorim (see Yehoshua 10). As a result of this great miracle, performed in Yehoshua’s merit, all the nations of the world recognized the greatness of G-d and His People and Kiddush Hashem was achieved. This is what Yaakov hinted at when he gave the blessing to Efraim in (Bereishit 48:19): “…Vizaroh yihiyeh miloh hagoyim” “And his offspring (i.e. his offspring’s fame) will fill the nations”, that is, the Kiddush Hashem when the nations hear of Yehoshua’s stopping the sun in the heavens (see Bereishit Rabbah 97:6.)

Yehoshua’s Burial

A final hint to Yehoshua’s manifestation of the mission of Mashiach ben Yosef in his lifetime is the juxtaposition of Yehoshua’s burial to the burial of Yosef. Sefer Yehoshua (24:29-30) recounts Yehoshua’s death and burial. Yehoshua, like Yosef, died at the age of one-hundred and ten (Bereishis 50:22, Yehoshua 24:29.) The following pasukim relate that Am Yisrael served Hashem throughout Yehoshua’s lifetime and throughout the generation of the Zikenim (Elders) that lived afterward. Then (in pasuk 32) Yosef’s burial in Shechem is recounted, clearly pointing out the strong connection between Yosef and Yehoshua. Yehoshua, being the continuation of the spiritual legacy and mission of Yosef HaTzaddik, who fully encompassed the role of Tikkun Olam, setting the precedent for all future Mashichei ben Yosef to follow. Until the final stage of the process is fulfilled and we merit the coming of Mashiach ben David, may he come speedily in our days, Amen.


I offer Thanks and Praise to Hashem for granting me the merit and ability to complete this work.

Thanks to Rav Daniel Krentzman for giving his permission to publish the sefer on this blog.

Moshiach ben Yosef & Yehoshua V

We continue with the second to last installment of Rav Daniel Krentzman's sefer.

Aseh V’Hatzliach – Success through Doing Actively

Another essential factor in the mission of Mashiach ben Yosef is that the goals and efforts towards Tikkun Olam be achieved through “Asiyah,” that is, physical human effort and involvement in the physical world. Since Tikkun Olam is about rectifying the spiritual damage that occurred to the physical world, man’s once ideal environment for self-perfection and drawing near to G-d, the initial part of man’s mission is to engage the physical world, extract and utilize the holiness therein and remove the strength of impurity that has taken hold as a result of Adam’s sin and diminished G-d’s light. In doing so, man rectifies and cleanses the world of the evil counter-force to G-d’s revelation, enabling the world to once again be used as the perfect environment for spiritual self-perfection and knowing G-d. This was Adam’s principle occupation before the sin, with the physical world no longer serving as a barrier or hindrance, but as a means of elevation. Because of this, Mashiach ben Yosef builds the physical infrastructure, working within the realm of Asiyah. This will serve as the vessel for the spiritual revelation of G-d, through guiding humanity toward spiritual perfection and knowing G-d, which Mashiach ben David is ultimately responsible for.

This aspect of Yosef is hinted at in the Torah where it relates: “Vayar adonav ki Hashem ito v’kol asher hu oseh Hashem matzliach biyadoh” “And his master perceived that Hashem was with him, and whatever he did (oseh-Asiyah) Hashem made succeed in his hand (Matzliach biyado)” (Bereishit 39:3) (see Kol HaTor chapter 2:7.)


In the desert, Moshe is the main spiritual leader of the Jewish people. In many ways Moshe resembles an angel more than a man: He ascends Har Sinai, amidst fire and smoke, unharmed; remains there for 40 days and nights without food or water; receives the entire Torah from G-d; envisions G-d’s Glory with the greatest clarity of any man; and his face even shines like the brilliance of the sun to the point that people can’t look directly at his face; the power of his prayer and ability to be answered immediately from G-d are unsurpassed; and he spends all his time in constant state of spiritual readiness to receive the direct word of G-d. If anyone could be considered a transcendent and spiritual being, it would be Moshe. On the other hand, there is Yehoshua, who, although spiritually great in his own right, is less associated with the spiritual, transcendent, characteristics of Moshe and more with the quality of “Asiyah”, doing actively and physically, for the Am.

When we look at the episode of the battle with Amalek (Shemot 17) this distinction becomes apparent. Moshe tells Yehoshua to go out and lead the physical battle with Amalek, while he remains on a hilltop over-looking the battle and prays fervently for the success of the nation. Moshe is engaging in the spiritual battle with Amalek above as Yehoshua engages in the physical one below, weakening Amalek with his prayer, while Yehoshua weakens them with his sword.

The mann, a spiritual-like food, which fed the nation in the desert, fell from heaven in the merit of Moshe (Taanit 9a.) Upon Yehoshua leading the people into Eretz Yisrael, the mann ceased and the nation entered the more physical, active and natural state of receiving their sustenance from the land, no longer from the heavens (see Yehoshua 5:12)

This distinction becomes particularly apparent in the episode of the initial failed battle of Ai (Yehoshua 7): After Yehoshua dedicates all the spoils of the conquered city of Yericho to the Mikdash and service of Hashem, Achan ben Karmi misappropriates some of the spoil and takes it for himself. As a result of this, G-d’s anger is kindled against the nation and when the Jews attack the city of Ai, they fail in their assault and suffer casualties. When Yehoshua hears about what has happened, it says (ibid. 6): “Vaykra Yehoshua et simlotuv vayipol al panav artzah lifney aron Hashem …” “And Yehoshua tore his garment and he fell on his face on the ground before the aron of Hashem…” Yehoshua then supplicates in prayer to Hashem over the loss and defeat of the nation. However, Hashem responds sharply (ibid. 10): “Vayomer Hashem el Yehoshua Kume Lach lamah zeh atah nofel al panecha, chatah Yisrael vigam avru et briti asher tzivity otum vigam lakchu min hecherem…” “And Hashem said to Yehoshua: Get yourself up, why do you fall on your face!? Yisrael has transgressed my covenant that I have commanded them and they have also taken from the consecrated spoil…” G-d goes on to instruct Yehoshua to gather the people and conduct a ceremony by which G-d will indicate who the perpetrator is and single him out from the rest of the people and to have him killed and his belongings destroyed. Upon taking a more active, actionable role in dealing with the problem at hand, G-d’s anger is abated. In this exchange, G-d rejects Yehoshua’s utilization of prayer and supplication in the situation at hand and instead strongly encourages him to be active in bringing the offender to justice, through “Asiyah.”

To be continued...

Moshiach ben Yosef & Yehoshua IV

We continue with Rav Daniel Krentzman's sefer on Moshiach ben Yosef and Yehoshua.

Giluy Sod –Revealing the Hidden Inner Dimension of the Torah

Another important aspect of Mashiach ben Yosef is “Sod,” the possession and development of the hidden inner dimension of the Torah, and at times, its revelation to the world. Sod can also be defined as the deeper, underlying, spiritual perspective behind everything that exists in the physical world and all the events that occur in history. Mashiach ben Yosef, as the active mover and developer of the world through physical, human effort, must have this inner spiritual perspective, in order that his efforts align with the guiding force of G-d’s will, in bringing creation to its intended purpose. Also, through teaching this perspective to the world at large and making people conscious of G-d’s inner guiding will, Mashiach ben Yosef shows each person how to contribute to this effort according to his or her own level of capability in this world.

The Torah relates: “V’Yisrael ahav et Yosef mikol banav ki ven zikunim hu loh,” “And Yisrael (Yaakov) loved Yosef more than all his sons because he (Yosef) was a ‘ven zikunim’ to him”(Bereishis, 37:3.) Targum Onkelos translates “ben zikunim” as “bar chakim, “he possessed wisdom” significantly more than the other brothers. Because of this, Yaakov transmitted the secrets of the Torah to Yosef alone (see Baal HaTurim and Midrash Rabbah, 84:5.) Later on (Bereishis 41:45) Pharaoh, recognizing Yosef’s unique talent in this area, gives him the name “Tzafnat Panayach” which Onkelos translates as “Gavra D’Mitarman Galya Ley,” “The Man to whom the Hidden is Revealed” (see also Kol HaTor chapter 2,122.)

The Vilna Gaon (Kol HaTor chapter 2,98) mentions this aspect of Sod as being connected with the mission of Mashiach ben Yosef, but also places it specifically in the context of Yehoshua, where it states“…Sim B’Oznei Yehoshua…” “…Place (or recite) in the ears of Yehoshua…”(Shemot 17:10.) The Vilna Gaon points out that this is hinting at Yehoshua’s mission as the Mashiach ben Yosef in possession of the aspect of “Sod” because “B’Oznei” has the same gematria as “Sod” and “Sod” spelled out in miluy form is the same gematria as “Mashiach ben Yosef”.

This may also be hinted at through the words of Chazal (Megillah 3a): which says: “…Vayelech Yehoshua balailah hahu b’toch HaEmek” “And Yehoshua went that night into the midst of the valley (Emek);” on that night Yehoshua delved into the “Omkoh Shel Halacha” the “Depths of the Halacha,” that is, the Hidden (sod) dimension of the Torah, the knowledge of which he primarily possessed.


Kibbutz Galiot – The Goals Connected with Eretz Yisrael

Kibbutz Galuyot, the conquest and development of Eretz Yisrael by the Jewish People is one of the main responsibilities of Mashiach ben Yosef. This is because Eretz Yisrael serves as the catalyst for Tikkun Olam. The Vilna Gaon in Kol Hator (chapter 2:6) elaborates on the goals of Kibbutz Galuyot. This includes the conquest of the land and the Jewish People’s established presence there; the removal of the “ruach hatumah” “spirit of impurity” from the land; and the fulfillment of the mitvot dependant on the land.

Yosef’s unique essential connection to Eretz Yisrael is expressed in many ways in various places throughout the Torah and Midrashei Chazal. Most famously, is Yosef’s declaration: “..Gunov gunavty mei’eretz ha’ivrim…” “I was kidnapped from the land of the Hebrews”(Bereishis 40:16) in contrast to Moshe’s lack of association with E”Y when he doesn’t protest Yitro’s daughters’ description of him as an “Ish Mitzri” “Egyptian Man”(see Midrash.) Also, Yosef compels the brothers to have his bones brought to Eretz Yisrael and to be buried there in Shchem (Midrash HaGadol 50:24). “Tzion”, the focal point of Eretz Yisrael, shares the same gematria (156) as “Yosef”.

In Egypt Yosef gave the land of Goshen to the other Tribes where they settled and established themselves. Because the Jews lived in Goshen, their physical and spiritual center throughout the Egyptian exile, Goshen became their property and domain; and in some aspects left the realm of Egyptian land and took on a degree of holiness, demonstrated by the fact that none of the plagues decreed over Egypt took effect in Goshen. Interestingly, Chazal say that it is this same Goshen of Egypt that later becomes part of Eretz Yisrael when Yehoshua inherits the territory of the land, as it states: “And Yehoshua took this entire land: the mountain and the entire South and the entire land of Goshen…”(Yehoshua 11:17.) Thus, when Yosef gathered the 12 tribes into Goshen and established them there, he was conquering the land and affecting Kibbutz Galiot in a way that would later be completed through Yehoshua, as Mashiach ben Yosef.

When Yosef was in power in Egypt as Pharaoh’s viceroy and the famine struck, the Egyptians came to him for food. Since he was in charge of all the granaries, Yosef was the most powerful person in Egypt and the entire world, at the time. He subjugated the Egyptians through their need to gain sustenance from him; acquired all their property and possessions; made them administer the Brit Milah to themselves (Yalkut Shimoni 1:148, Midrash HaGadol 41:55) and converted many of them to the Hebrew faith (see Sha’arei Pesukim of R’ Chayim Vital, Shemot.) This was a manifestation of Yosef’s aspect of control and subjugation of the “ruach hatumah” “spirit of impurity” of Egypt and in the world and therefore a manifestation of his ability to remove the tumah and let the strength of holiness pervade the world. Similarly, Yehoshua, as Mashiach ben Yosef, drew spiritual strength from this aspect of Yosef, removing the “ruach hatumah” from the land. This was achieved by conquering and subjugating the Canaanite kings and nations, removing their power and influence to the extent that he could (see Yehoshua 12.)

Once the “ruach hatumah” has been removed and/or subjugated, the next stage in the mission of Mashiach ben Yosef is the fulfillment of the mitzvot of Eretz Yisrael; thus developing the innate holiness of the land and allowing it to spill forth, spiritually elevating and refining the Jewish nation dwelling there. In this area, Yehoshua comes to play a particularly strong role. In (Yehoshua 20:1-3) it relates: “Vayidaber Hashem el Yehoshua leimor: Dabair el B’nai Yisrael leimor: T’nu lachem arei hamiklat asher dibarty aleichem b’yad Moshe, lanouss shamah rotzeach makey nefesh bishgagah bibli daat …” “And Hashem said to Yehoshua saying: Speak to the Children of Yisrael, saying: Prepare for yourselves cities of refuge about which I spoke to you through Moshe, where a killer may flee-one who kills a person through carelessness, unintentionally…” The Malbim points out that after Moshe, no other prophet is addressed through the phrase “Vayidaber Hashem el…leimor” because this phrase is used to refer to reception of Torah She’bichtav or Torah She’baal peh (the Written or Oral Torah) which was given through Moshe alone and no one else afterward. However, the one exception to this rule was here, where Yehoshua is spoken to using this phrase and he is actually given over halachot (laws) concerning the mitzvah of Cities of Refuge, a mitzvah unique to Eretz Yisrael, that do not appear any where else in the Torah, such as appears in the next pasuk: (ibid, 4): “He shall flee to one of these cities, stand at the entrance to the city gate, speak his words into the ears of the elders of that city…” from where the gemara (Makkot 10b) teaches that a city completely inhabited by murderers can’t function as a city of refuge, and so on. This episode demonstrates one example of Yehoshua’s unique role in implementing the mitvot of the land, acting as Mashiach ben Yosef.

To be continued...

Moshiach ben Yosef & Yehoshua III

We again continue with Rav Daniel Krentzman's sefer on Moshiach ben Yosef and Yehoshua.

Yeshoshua’s Reception of the Aspect of Mashiach ben Yosef

At the very beginning of sefer Yehoshua the pasuk states: “And it was after the death of Moshe, servant of Hashem, that Hashem said to Yehoshua son of Nun, (Misharet Moshe) attendant of Moshe, saying: “My servant Moshe has died, Now arise, cross this Jordan, you and this entire people, to the land that I give to them, the Children of Israel.” The Vilna Gaon comments on this pasuk, as Chazal say elsewhere: “Gadol Shimushehah shel Torah m’limudehah,” “Greater are those who serve the Torah than those who learn it.” This means that it is greater, in some aspect, to serve Talmidei Chachamim, who embody the Torah itself, than to merely learn it. Through close proximity to Talmidei Chachamim on a day-to-day basis, and intimate involvement with them throughout their life, one can truly take upon themselves the Chacham’s qualities and incorporate within themselves the very essence of the person they shadow and serve. Through this the attendant may achieve great spiritual heights as well; similar to those of the person he attended to. The Vilna Gaon elaborates: Everything that Yehoshua merited to achieve in his life was as a result of his having served and attended to Moshe on this intimate level. Not only did he receive the tradition of the Torah but he also received the spiritual training necessary to be capable of miraculously leading the Jewish people in the conquest of Eretz Yisrael.

This is seen clearly, earlier in Yehoshua’s life in Parshas Shemosh: “V’Deeber Hashem el Moshe Panim el Panim k’asher yidaber ish lire’eihu, v’shav el hamachaneh Umishartoh Yehoshua bin Nun, naar, loh yamish mitoch ha’ohel,” “Hashem would speak to Moshe face to face, as a man would speak with his fellow; then he would return to the camp and his attendant (mishartoh), Yehoshua bin Nun, a lad, would not depart from within the Tent” (Shemot 33:11.) As a result of this,when Moshe does not merit to enter Eretz Yisrael and must pass on the leadership, the Torah recounts: “Vayomer Hashem el Moshe, Kach Lecha et Yehoshua bin Nun, ish asher ruach boh, v’samachta et yadecha alov…v’natatah mei’hodchah alav…,” “And Hashem said to Moshe, Take to yourself Yehoshua son of Nun, a man in whom there is spirit, and lean your hand upon him…You shall place some of your majesty upon him…” (Bamidbar 27:18-20.) Moshe imparted to Yehoshua as much of his spiritual influence as he could. Yehoshua merited this as a result of binding himself to Moshe on every level, with his entire being. This is similar to the relationship between Elisha and Eliyahu HaNavi (in Melachim 1, 19:21), where it says regarding Elisha: “Vayelech acharei Eliyahu vayisharteihu,” And he (Elishah) went after Eliyahu and attended unto him.” Later on in (Melachim 2, 2:15) it says: “…Nochah Ruach Eliyahu al Elisha…” “The spirit of Eliyahu has rested upon Elisha…”


One of the main parts of Moshe’s imparting to Yehoshua was the transmission of the spiritual aspect and mission of Mashiach ben Yosef, which Moshe had contained within himself and achieved during yetziat mitzrayim. Yehoshua, who served in many ways as an extension and continuation of Moshe, received the mission of Mashiach ben Yosef and acted in that role. Beginning from the time he lead the battle against Amalek, throughout the conquest of Eretz Yisrael (see Kol HaTor chapter 2:44,141.)



Yehoshua as Mashiach ben Yosef - War with Amalek

One of the main aspects of Mashiach ben Yosef’s mission is the war with Amalek (see Kol HaTor, chapter 2.) Amalek is the seed of Eisav and the main continuation of his negative spiritual legacy; primarily, the denial of the belief in G-d and of the eternity of the soul. Eisav denied Olam Habah and Techiat HaMaitim (Bava Batra 16) in contrast to Yosef who remained firm in his belief in Olam Habah and Techiat HaMaitim (see Bereishit 50:24.) Another hint to Yosef HaTzaddik’s personification of emunah (faith) is the pasuk in Chabakuk (2:4): “Tzaddik B’Emunato Yichyeh” “A Tzaddik will live in his faith,” the central characteristic of the Tzaddik, Yosef, is faith. For every negative spiritual force that G-d brings into the world, there is a counter force from the side of holiness, with the potential to overcome it. In the Midrash Tanchuma, when Lavan confronts Yaakov about his unannounced departure and asks why he left after Yosef’s birth, as opposed to any of the other brothers, Yaakov replies: “I know that Yosef possesses the power to overcome Eisav, therefore I am now able to return and face my brother.” Therefore, Amalek, the extension of Eisav, is confronted and fought by Mashiach ben Yosef, the extension of Yosef HaTzaddik. This is also expressed in the words of the prophet Ovadiah (1:18) comparing Eisav to straw and the house of Yosef to a flame that consumes the straw.

When Amalek first appears during yetzias mitzrayim, Yehoshua, acting in his role as Mashiach ben Yosef, leads the battle against them. “Vayavo Amalek vayilachem im Yisrael bi’Rifidim. Vayomer Moshe el Yehoshua, bachar lunou anashim v’tzeih hilachem b’Amalek…Vayass Yehoshua k’asher amar loh Moshe l’hilachem b’Amalek…”(Shemot 17:8-10.) “Vayachalosh Yehoshua et Amalek v’et amoh l’fee hacharev. Vayomer Hashem el Moshe, ktav zot zikaron b’sefer v’sam b’oznei Yehoshua, ki machoh emcheh et zecher Amalek mitachat hashamayim”(ibid, 13-14.) “And Amalek came and battled Yisrael in Rephidim. Moshe said to Yehoshua, Choose men and go out to battle with Amalek…Yehoshua did as Moshe said to him, to do battle with Amalek…And Yehoshua weakened Amalek and its people with the sword’s blade. And Hashem said to Moshe, Write as a remembrance in the Book and recite in the ears of Yehoshua, that I shall surely erase the memory of Amalek from under the heavens."

To be continued...

Moshiach ben Yosef & Yehoshua II

We continue with the introduction of Daniel Krentzman's sefer on Moshiach ben Yosef and Yehoshua.

An Introduction to the Aspect of Mashiach ben Yosef

Before Adam HaRishon sinned, by eating from the Etz HaDaat, his personal avodah was primarily to perfect himself spiritually. He was placed in Gan Eden in an environment that would allow him to achieve the spiritual goal of self-perfection and knowing G-d. His relationship to the physical world centered on its use as a means toward his perfection. After the sin, Adam’s previously high spiritual standing was greatly reduced and a great amount of spiritual imperfection became included in his being. Not only that, but he also caused tremendous spiritual damage to the physical world, unraveling the once ordered and harmonious web that bound the physical and spiritual in unity allowing for G-d’s light to be revealed in the world in the proper way. As a result, death, tumah (impurity) and imperfection all became incorporated into Adam’s body and the physical world as a whole. Now, the world itself would require great tikun (rectification) and fixing in order to restore it to the harmony and unity that once existed and allow for the correct environment for man’s spiritual growth and self-perfection to enable him to bind himself to G-d properly (see Derech Hashem, chapter 3).

As a result of the world's need for rectification, post-sin, a new concept was added into Adam’s avodah in this world. His pre-sin avodah was of self-perfection and drawing closer to G-d. Now, his avodah also included the rectification of the physical world through the retrieval of the sparks of holiness that had descended into impurity. This could only be done through direct and rigorous involvement in the physical world. In doing so, he would remove the power and influence of tumah and evil, which had increased in the world, and re-establish the total good and unity that existed in creation pre-sin. Then the world would serve as the ideal environment for man to choose the good and perfection of doing the will of G-d and to partake of the infinite good that G-d intended for him.

This mission of man is referred to as Tikun Olam (World-Rectification). It exists one step below and feeds into man’s original purpose, Tikun Adam (Self or Soul-Rectification). This dichotomy makes up the complete picture of all of man’s challenges and experiences in this world: Man’s relationship to the world around him, his outer world; and his relationship to his inner world, within himself.

Throughout the generations that proceeded from Adam, people began to take on these two rectifications in their lives, some succeeding but many failing, causing more damage to creation and creating a greater need for continued rectification. The Avot and other great personalities in Tanach, at different points in their lives, became the main movers in the world in one of these two areas of rectification; at some points manifesting the Tikun Adam aspect and at others the Tikun Olam aspect. For example, Avraham primarily began to express the spiritual mission of Tikun Olam upon arriving to Eretz Yisrael; Yitzchak from after the Akeidah; Yaakov from the time of his wrestling with the angel; Yosef from the time of his first dream; Moshe Rabbeinu from Yetzias Mitzrayim before the giving of the Torah; and Yehoshua from the beginning of the war with Amalek (see Kol HaTor, chapter 1:23.) However, these two missions of rectification are said to have reached a point of fruition and maturity while climaxing within two separate personalities in Jewish History: The aspect of Tikun Adam within David HaMelech and the aspect of Tikun Olam within Yosef HaTzadik. From this, the concept of Mashiach ben David and Mashiach ben Yosef becomes introduced. In their lives the qualities associated with Tikun Adam and Tikun Olam became perfected to such an extent that anyone who would later express and develop any such qualities would be referred to as manifesting an aspect of Mashiach ben David or Mashiach ben Yosef. Ultimately, two people will usher in the final redemption, through each focusing on one of these two rectifications as their life mission. They will respectively be called Mashiach ben David and Mashiach ben Yosef proper.

Until the shoes of the final two Mashichim are filled and the redemption arrives fully, in every generation there is one person who manifests and predominates the aspect of Mashiach ben David and another of Mashiach ben Yosef; two people who may potentially fulfill the ultimate mission of the final respective Mashiach who heralds in the redemption. In a more micro-level perspective of the situation, every Jew manifests one of these two aspects predominantly in their lives at one point or another, as a ben Yosef or a ben David. His manifestation of one of the two aspects depends on the circumstances and challenges of his life as well as his place in bringing about the rectification of the entire world.


The mission of Mashiach ben Yosef, spiritually and physically, is Tikun Olam (World Rectification); in preparation and in initiation of the coming of the final Mashiach, ben David, who completes the final stage of man’s perfection and life’s purpose. This mission of Tikun Olam is multi-faceted, encompassing many aspects, and spanning many levels, both physical and spiritual. The Vilna Gaon, in Kol HaTor, deals at length with each of these concepts. In this work, my goal is to focus on Yehoshua bin Nun and to demonstrate his manifestation of Mashiach ben Yosef, pointing out and expanding upon those aspects of Mashiach ben Yosef that pertain to his life and the events described in Tanach regarding his particular role as Mashiach ben Yosef. Therefore, I will mainly address those concepts connected to the events surrounding Yehoshua bin Nun.

To be continued...