Gog Umagog Part 3 (World War III) - Moshiach Podcast 15

What is the idea behind the three wars of Gog Umagog? Why is there a gap of 70 years from the first two until the third one? Why hasn't this third war happened yet if the 70 years have already elapsed? What does the initial restored kingdom of the Jewish people look like? Why does the process begin in a natural way (Moshiach ben Yosef) and then switch to the supernatural (Moshiach ben Dovid)? Why does it seem like the Ashkenazic world has taken a stronger leadership role in the Land of Israel in contrast to the Sefardic world? Could this have been foretold by the prophet Yechezkel (Ezekiel)? What is the meaning of the prophecy that Persia-Iran will face of with Edom-The West? Who will be the ultimate victor in that final war? Who is "Aram" in today's world?

Find out in this eye-opening edition of the Moshiach Podcast.

Moshiach Process Coming to a Close - Moshiach Podcast 14

We explore the Yalkut Shimoni in Yeshaya 60 which describes how Moshiach (ben Yosef) stands on the Beis Hamikdash and heralds the redemption, saying, "If you don't believe it, see the light that's shone." One of the main aspects of Moshiach ben Yosef is that the process unfolds before us, and it is almost impossible to discern, much like the story of Yosef with his brothers, where they were unable to recognize him. We explore the statement of the Gra (Vilna Gaon), which places Moshiach ben Yosef corresponding to the world of Esav/The West; and Moshiach ben Dovid corresponding to the world of Yishmael/Arab World. We explore the ramifications of that insofar as the Sefardic and Ashkenazic communities. We also touch on the Chofetz Chaim's prophetic prediction during World War I of a second, more serious war to come 25 years later, and the third one, that is yet to come.

CLICK HERE to hear the audio

For Previous Moshiach Podcasts, Please visit this page: https://arigoldwag.com/understanding-moshiach/

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

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

2 questions:

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

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

here is my free translation:

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

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

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

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

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

end piece of "Einei Shmuel."

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

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

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

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

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

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

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

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

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

MBD vs. Yishmael & MBY vs. Edom (part 1)

Sometimes a very simple concept can have very vast significance and a far reaching impact.

The sefer Kol Hator says that Moshiach ben Dovid corresponds to Yishmael, while Moshiach ben Yosef corresponds to Edom.

If we take this a bit further, MBD corresponds to the Sefardic world, which made their home in the Arab lands. MBY corresponds to the Ashkenazic world, which made its home in the lands of Edom.

There are so many more things to say based on this.

For now, I'll let you all mull it over.

But I'll leave you with a question that might be explained in light of this idea (and remember that because reality is holographic, MBD is always contained in MBY and vice versa).

Why did WWI and WWII seem to have it's strongest immediate impact on the lands of Edom and the Ashkenazic world?

Pesach - Seder-Order

Why is the entire body of customs we perform on the first night of Pesach referred to as the Seder (Order)? Why does the goat (that Abba bought for two coins) die and never come back to life if it represents the Jewish people? Why is the building of the Beis Hamikdash (temple) mentioned in Dayeinu if it was not built until 480 years after the exodus? What is the core concept of Pesach and how does it relate to the concept of Moshiach ben Dovid? 

Find out in this week's parsha podcast.

Running time: 23:07

Terumah - Excitement vs Joy

What is the difference between the Mishkan (Tabernacle) and the Mikdash (Temple)? Why does one constantly move, while one is only in a single location? What is the difference between the joy of the month of Adar and Purim as opposed to the month of Nissan and Pesach (Passover)? What is the depth behind the two ways people gave to the Mishkan - some from heirlooms passed for generations for this purpose, others from wealth they had just obtained? What is the difference between Moshiach ben Yosef and Moshiach ben Dovid?

Find out in this week's parsha podcast.

Running time: 24:20

Vayeshev - Free Will Spectrum (Yosef vs. Yehuda & MBY vs MBD)

What is the difference between Yosef and Yehuda's approach to free will and our level of involvement in doing God's will? Why did the brothers say that there was a difference between the dreams of Jacob and Joseph? What character attributes did they work on to receive prophetic dreams? Where does one cross the line and find oneself in God's exacting justice? What was the deeper message of the dreams of Pharaoh's baker and his winemaker?

Find out in this week's parsha podcast.

Running time: 24:40

Shmini - Quiet Love

What is the difference of approach between Moshe and Aharon when Nadav and Avihu die? How does each of their approaches parallel the path of Yosef and Yehuda (and Moshiach ben Yosef vs. Moshiach ben Dovid)? If one is in a place of grace, as in the way of Moshiach ben Dovid, does that mean that one does not act any longer? How does one approach the tragedies that befall him or her in life?

Find out in this week's parsha podcast.

Running time: 22:22

Vayigash - Joining As One

What is the significance of Judah's stepping up to Joseph? How does that affect and parallel future events that occur to the Jewish people? Why is the separation needed? Why is this parsha always read this time of year at the beginning of the month of Teves and after Chanukah? What is the concept of the fourth aspect - Netsach/Victory?

Find out in this week's parsha podcast.

Running time: 25:35

Dovid, Yosef, the sixth hour and the seventh hour

I thought that title would get your attention. And, to boot, this is post number 607. Cool. Someone recently left a comment on the blog that they miss my moshiach messages. I wrote back that the messages are still there, you just have to know how to hear them.

I don't need to say too much, but I will say that if you listen carefully to this parsha podcast, you will get a good idea of where we are holding and we are headed. It also has the potential to explain a lot of what is going on now. But you will have to put all the old pieces together to get it. If you listen carefully, you will understand why I don't blog or speak too much about Moshiach anymore. But I explained that before. Review is good.

In any event, here's how the podcast appears everywhere else I've put it up:

Vayakhel - Moshiach, Mishkan and Shabbos (21:42)
What is the significance of the fact that all that was done in constructing the Mishkan (tabernacle) is the foundation of the prohibitions on Shabbos? What is the difference between the service of Hashem through the Mishkan as opposed to Shabbos? How is Shabbos connected to Dovid and Moshiach ben Dovid, as opposed to the Mishkan, which is connected to Yosef and Moshiach ben Yosef? Why is the Mishkan the atonement for the sin of the Golden Calf? What is the depth of the fact that the sin occurred at the end of the sixth hour, when Moshe was late in returning? What was at the root of the sin of the Golden Calf?

Find out in this week's parsha podcast.

Devarim - Song and Prayer of Redemption

In this week's Parsha Podcast, we study together the secret of the joy of Moshiach (Messiah) that is all about the revelation of God in the world, and how it is awakened through the female aspect, as is represented by King David, the great grandfather of Moshiach. We also explore the aspect of song and prayer as that which transforms the anguish and sadness inherent in the female aspect, which is separation, into the joy of Moshiach.

Running time: 20:31

Moshiach podcast 13 - Secret of Thirteen

We uncover the secret of the thirteenth aspect. There is a higher aspect of it, which is represented by Yaacov, and a lower aspect, as it is revealed in the lower realms, which is represented by Yosef. We explore how this applies to the tribes and the leap year, why it is necessary, and what this means for the Moshiach ben Yosef process. We also explore why it is impossible to guess the date when Moshiach will reveal himself.

Here is the thirteenth Moshiach Podcast.

Running time: 37:29

Moshiach Podcast 11 - Moshiach NOW?

What do we mean when we ask for Moshiach to come quickly? It seems to have taken quite a long time. What is the sense of urgency that we see around us in those who are looking for Moshiach to come? Why is the advent of Moshiach specifically through a process? When does it become fast? What is the laughter of Moshiach? Why does Moshiach ben Yosef come to a generation which is completely in a negative state?

We explore all these questions, and more in the 11th Moshiach podcast.

Running time: 38:11

Tzav - Traversing Adar and Nissan

Why does the dedication of the sanctuary begin in Adar and finish in Nissan? Why does the creation of the world start in Adar and end in Nissan? What is the connection between Purim and Pesach? Why does Purim continue to be celebrated after Moshiach comes, whereas Pesach is not? What is the significance of Adar being connected to laughter, while Nissan is connected to speech? What is the meaning of the statement of our sages that the Mishkan will last forever? How does the Mishkan parallel Moshiach ben Yosef, while the Temple parallels Moshiach ben Dovid?

Find out in this week's Parsha Podcast.

Running time: 24:54

Moshiach podcast 8 - Nesirah and Shavuos until 9 Av

OK, so this is the longest podcast I have ever done. It is just over an hour long, and it is chock full of information and explanations of what is going on right now in the world. The key to understanding everything is understanding the Nesirah process, which you will hear more about in the podcast. It is worth listening to the beginning more than once before moving on to the second half which really talks all about what is going on now - from the lunar eclipse, and the real meaning of it, to the period of time between Shavuos and the ninth of Av, which we are in now.

Here's what I wrote for the itunes description:

We discuss the process of Nesirah, the painful process of separation that seems to be taking place in the world right now. We discuss why MBY must die and how he eludes death. We also talk about the power of complete humility, acceptance and surrender to Hashem, which are the reason for the difficulties - how He gets us to choose Him. We also explore the next period of time that we are in - from Shavuos until the ninth of Av.

Again, if anyone would like to type this out, I believe it would be a big service. I greatly appreciate the person who anonymously typed out the previous podcast. If you can do it again, great. Please don't feel any pressure to do so, though.

Here is Moshiach podcast number 8

I would also like to share a song that I recently composed that I believe will give you chizzuk (encouragement). It is called "Hafachta," and I composed it coming back from a great hisbodedus where I really felt Hashem used my difficulties to jumpstart my life. Music has an incredible power to pull us out, and it is connected to he concept of Keser, which is the transcendental aspect of reality.

Here is also the link for Hashem Loves You, which I mentioned in the podcast. Use all the tools you can!

Shavuos, MBY and MBD

What is the connection between Genesis and Shavuos? Why is Shavuos called the festival of the 'giving' of the Torah, and not the receiving? What is the secret of the twenty days that are not included in the sefirah count? What is the connection between King David and Shavuos? What is the connection to Yosef?

Find out in this special edition of the Parsha Podcast.

Running time: 22:29

There is important information in this podcast that is connected to MBY and MBD and the Moshiach podcast number 7. I was not as explicit as I could have been. Perhaps I will do another Moshiach podcast to fill in more information if there is interest.

Maharsha Sanhedrin 12a

I was revisiting an old post of mine, which was a really mind-blowing piece in the maharsha in Sanhedrin. As I was looking it over, some cool ideas came to mind which wanted to share. The italics are the original post, and the stars are my current thoughts.

Recently, in the daf (Sanhedrin 12) we were offered a look into the concept of Moshiach ben Yosef, which is discussed in the Maharsha. The gemara itself speaks of a 'news brief' that was given to Rava. Due to the sensitive nature of the briefing, it was said to him in a code that could only be deciphered by a serious talmid chacham. Literally, the code looked like this:

A pair came from Rekes, and was grabbed by an eagle. They had things in their hands made in Luz. In the merit of Mercy and their own merit, they left in peace. Furthermore, the loaded thighs of Nachshon wanted to set an appointee, but the known Edomi would not permit. But those who gather gathered and set this appointee in the month of the death of Aharon Hacohen.

Hard to crack?

Rashi cracks it like this:

A pair of Torah scholars came from Rekes, and was grabbed by an eagle, that is, Persian soldiers. They had things in their hands made in Luz - Techeles [which it seems was forbidden to be producing]. In the merit of Mercy and their own merit, they left in peace, and were able to escape. In another event, the loaded thighs of Nachshon - this refers to the Nasi, who was like a descendant of Nachshon, the first Nasi - wanted to "set an appointee" - this refers to the fact that he wanted to add a second Adar to the year, but the Roman government would not permit this to be done. The sages were able to gather together privately, at a very early time, in the month of Av, when Aharon died, to determine that they would indeed add a month.

When we get to the Maharsha, things start to get very interesting.

First, he asks some questions.

Why was it necessary to send this information in code form? What is the idea that they had Techeles which was made in Luz? What is the language of "in the merit of Mercy?" What is the concept that the Romans did not let them add the month? What is the significance of the fact that they gathered in the month of Av?

He begins by explaining that the Yishmaelite princes numbered twelve, as the Torah states at the end of Chayei Sarah. Nevertheless, the princes of the Jewish people are on a higher level than them. This is because the Yishmaelite princes do not have proper lineage on the side of Avraham, rather, a lineage that derives from their mother's side, and she was a maidservant{*}. This is why it says "שנים עשר נשיאים לאמותם" - this refers to the side of their mother. The Jewish princes, however, have proper lineage from their father's side, as the verse says "למשפחותם לבית אבותם" - each to their family, to their fathers' house. Therefore, the firstborn rights come through the lineage of the father. This entitles them to thirteen princes. This is a result of the firstborn rights of Yosef, who was split into two tribes with two princes. This is the secret of the עיבור (the added month in a leap year), where the Jewish people enumerate twelve months, corresponding to the twelve tribes, and another leap month, which corresponds to the tribe of Yosef which was split into two tribes. This corresponds to the two months of Adar, whose Zodiac sign is the fish, like the bracha of Yosef "ידגו לרב" - and proliferate like fish.

{*} The male represents the higher aspect of reality that impregnates the female, that is, the aspect of reality that is below it. This is the עיבור, which only applies to the Jewish people, not to Yishmael, who is not connected to Avraham. Since Avraham was not yet מהול when he had Yishmael, there was a barrier between himself and Hagar, and Yishmael did not receive the higher aspect of Yisrael. They are limited to the twelve edges that define physical reality. They do not have access to the higher thirteenth aspect. It is interesting to note that although they do not have that access, Yishmael himself did do the bris - which is the removal of the separation, on the aspect of yesod - at the age of thirteen! He was so close, and yet so far. The klipah (ערלה) of Yishmael gets removed at the same time as the preparation for Yitzchak's birth is prepared. Yishmael is also involved in serving the angels that give Avraham the good news. Yishmael is an integral part of the Moshiach process. He is sent away by Sarah for his meddling in the life of Yitzchak, but ultimately returns and repents, admitting to Yitzchak's superiority.

This is why we find that our sages said that the offspring of Esav is solely given over to the offspring of Yosef, as the verse says [in Ovadiah], "[And the house of Yakov will be fire, and the house of Yosef will be a flame.] The house of Esav will be [like straw, and will be lit and consumed]." By Esav selling the first born rights to Yakov, and by Yakov taking the brachos, he was given the right to rule over his brother Esav{*}. Yakov gave this ability to Yosef, as the passuk says, "And I have given you one more portion [over your brothers]." This is explicitly stated in chapter יש נוחלין. Therefore, even Yishmael, who has twelve princes לאמותם, and in their wars conquer Esav, they will nevetheless not completely finish Esav off. In the future, the offspring of Yosef and his Moshiach will become great, and Esav will be vanquished through him. This is because the people of Israel will be on a more exalted level than Yishmael, as they will have thirteen princes as a result of Yosef who was split into two tribes. This is the secret of the עיבור (the added month in a leap year), as we mentioned earlier, such that there are thirteen months on the calendar of the people of Israel, which is greater than the solar calendar of Esav, which only consists of twelve months. [It's interesting to note that Yishmael also has a lunar calendar, but without the leap month. -ag]

{*} Esav originally represented the aspect of עיבור in the Jewish people, because he was the first born, with the double portion. His job was to infuse the physical with spirituality, but he failed and lost those rights to Yaakov, who then gave them to Yosef.

Based on this, the message was that 'a pair came...' This is because the people of Israel are compared to a pair of doves that only need their respective mate{*}. This was said because of the two ruling powers, Edom and Yishmael. Yishmael is compared to an eagle because of the great power of its rulership, and because just as an eagle is an impure, carnivorous bird, so too, Yishmael has an aspect of impurity from his mother's side. We also find that the gemara in החובל refers to Yishmael as an impure bird.

{*} The pair could also be reference to MBY and MBD. This would explain the continuation of the Maharsha, because MBY corresponds to Esav, and MBD corresponds to Yishmael.
{**} It is interesting that Rashi says that the eagle refers to Persian soldiers, and the maharsha says that the eagle is Yishmael. In light of current events, the two opinions are easily reconciled, as Persia (Iran) is trying to take control of the Arab world (Yishmael).

It then states that the pair came 'from Rekes.' This is reference to the city of Teveria (Tiberias), and it was referred to as Rekes because of the people there who were empty there [rek = empty]. That was where the secret of the leap month was [as it would seem that the great court which decided on it was there at the time].

Then it says that they were caught by an eagle. This is referring to the fact that most of the Jewish people in exile are under the domain of Yishmael. It then says 'they had things made in Luz.' Luz is the city where the angel of death has no power, as it states in the gemara in Sotah. This represents the concept of the עיבור that is an eternal and unending power that will be used in the future to destroy the progeny of Esav and the power of the ס"מ (Satan). This is what the gemara means when it points out that Techeles was made in Luz, because the blue of the Techeles is reminiscent of the sea, which is reminiscent of the sky, which is reminiscent of the Throne of Hashem's Glory. The throne will be complete at that time. This is what is meant when it says 'in the merit of Mercy,' that the name of Hashem's mercy will then be complete, as we find that our sages say that Hashem's name and throne will not be complete until that time. In this merit, the Jewish people will leave the hands of Yishmael in peace [as is hinted in the code] {*}.

{*} This is interesting because most of the Arab countries have already kicked out their Jews. This aspect of the code would seem to have been almost completely fulfilled already. 1967 would seem to be a year that is intimately connected to the idea of the completion of Hashem's throne.

"The loaded thighs of Nachshon{*}" also refers to the secret of the עיבור, as it refers to the princes and kings, as well as Moshiach the king, who are descended from him. "They wanted to set an appointee" refers to the extra month of the עיבור, which hints to the offspring of Yosef which was split into two tribes like the two Adars whose Zodiac sign is represented by fish - plural [meaning, more than one fish]. And being that Esav and his power [which stems from the forces of evil] will fall at his hand, the 'known Edomi did not allow.' This is reference to the Roman rulership and the powers of the ס"מ (Satan).

{*} Nachshon was the first to jump into the Yam Suf. The thighs are Netzach and Hod, the root of prophecy. The Jewish people experienced the most intense prophecy at Yam Suf. This is also the concept of the sod ha'ibur, where a higher reality is impregnated into this lower physical reality.

"Those who would gather gathered," however, in the areas under the rulership of Yishmael to set the 'appointee' [i.e. the leap month{*}], and this was necessary to be done in a hidden and secretive manner so that Esav and the powers of the ס"מ would not realize. Therefore they did this in the month that Aharon Hacohen passed away [i.e. Av], to prevent Esav from realizing that they were gathering to add a month to the year. This subterfuge would be accomplished because it was the month that Esav and the forces of evil had succeeded in destroying the Temple.

{*} This could very well be a reference to MBY, not a leap month. Perhaps he is appointed in Av. This would explain the simcha of Av in the times of Moshiach. I would guess that he must be appointed in Av, like the Maharsha says, in order to trick Esav and the Satan, who believe they have power then. Moshiach is born from the ashes of the destruction of the Beis Hamikdash; Israel is born from the ashes of the Holocaust. Esav believes he is destroying, and Hashem uses his destructive acts for building.

Based on this, the gemara had said earlier, in regards to the secret of the leap month (עיבור), that a month was added when the young birds were still small, the sheep were still thin, and the spring had not yet arrived. The young birds are reference to כנסת ישראל [lit. the gathered of Israel, but actually refers to a deep kabbalistic concept], who are compared to a dove. The fact that they were young refers to the concept that they have no strength. [Perhaps this refers to the fact that the Jewish people are compared to the moon, with no light of its own. -ag] The sheep also refer to the people of Israel who are compared to a שה פזורה (spread out sheep). These sheep are thin, like the Jewish people who are in a weakened state in exile. The time of spring{*} refers to the beginning of the sprouting and development of the redemption, which has still not arrived. For this reason it was necessary to add on a month of thirty days - this refers to the secret of the leap month, which corresponds to the offspring of Yosef who will destroy the offspring of Esav. Then the Throne of Hashem's Glory, and His name [of Mercy] will be complete, may it be speedily in our days, amen.

{*} The time of spring is Nissan, when MBD reveals himself, with open miracles. Adar, and more specifically Adar Sheni, is the thirteenth month from Nissan. If not for the fact that it was a leap year, that month would have been the following Nissan. Instead, the higher aspect of Nissan is hidden within Adar Sheni, the month of Purim and hidden miracles. This month is added when the Jewish people are in exile - in a state of lack of tikkun. In their spiritual weakness, the only way they can access the higher reality is through עיבור, where the higher dimension is brought down and enclothed in the lower dimension. This is Yosef, who is the leader of Egypt, but at the same time is a מושל, completely in control of himself, the greatest צדיק of all time. Yosef's power is secretly coronated in Av, and is revealed in Adar - to the greatest extent that is possible for it to be revealed. Whatever began in Av of 5770 is currently being revealed in Adar of 5771. This explains the worldwide turmoil as we move closer to the revelation of Moshiach ben Yosef. It could be that it will reach a crescendo as we enter into the month of Adar Sheni, and the higher aspect of what-would-have-been-Nissan is brought down into the reality we can perceive. It is also not a coincidence that the downfall of Haman (Amalek/Esav) was in Adar, and that all the evil one's of Shushan, the capital of Persia, also experienced a great downfall at that same time.

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There was another thought that I wanted to share, which had to do with another old post, which was the Leshem piece on בעתה אחישנה. Go back and check it. There he mentions, at the end of the piece, that the passuk in Zechariah hints to when Moshiach will come in the passuk (14:7)"והיה יום אחד הוא יודע לה' לא יום ולא לילה והיה לעת ערב יהיה אור" - "And it will be one day that will be known to Hashem, neither day nor night, and it will be at the time of erev, there will be light." As I mentioned in the comments there, the word erev means sunset, which happens twice - once when it sets below the horizon, but once earlier, when the sun sets from its peak in the horizon. That is at midday, and it becomes apparent at 12:30. The reason I went back to this piece in the Leshem was because I was discussing it with my chevrusa last night, and we took a look at it. I said that I believe that this could be a reference to the current time period we are in, which corresponds to 12:30 on the cosmic clock. As I was looking at the the words "לעת ערב" I noticed that the gematria of those two words is תשע"ב.

Some more thoughts

Over Shabbos, and continuing until today, I have had a few thoughts that I found inspiring and wanted to share with you. On Friday night, when I came home from davening, I opened up the Mishpacha magazine, and I read something that was so exciting, it literally made me sing with joy. It was an article about the PA's bid for international recognition, which is slowly but surely gaining momentum. The article said that Netanyahu was presented with the scenario of the 'Palestinians' (who henceforth will be appropriately called 'Arabs') unilaterally declaring statehood. Norway has already called for an Arab state in Judaea and Samaria (commonly called the 'West Bank') in 2011, and similar types of recognition are coming out of the EU, as well as others. The article stressed that the Obama administration would likely take the side of the Arabs on border issues, and considers such places as Beitar, Ramat Eshkol (my sister lives there), Neveh Yakov (my brother-in-law lives there), and the Har Habayis (our hearts live there) to be 'settlements' that should ultimately end up in the hands of the Arabs. The Arab prime-minister, stated the article, is respected in the world at large for his expertise in finance, and thus, when the Arabs have a government that seems to be functioning, the time would be ripe for them to declare a state. The ramifications of this type of declaration on the half a million Jews living within the Judaea and Samaria areas would be tumultous, and certainly so for those who are more in the heart of that area, as opposed to the 'green line' itself. To me, this was extremely exciting, as it seems Hashem is forcing the Moshiach process forward with ever-increasing speed. It does not take a lot of imagination to picture what will happen when Yishmael stakes its claim to the heart of our Holy Eretz Yisrael. This clearly is a definitive representation of Yishmael's claim that they are the true heirs of Avraham, which will be met with a cosmic response from the people of Yisrael, whose claim is the true claim. And, of course, the scene will center around Jerusalem.

Now, I have spoken of Jerusalem on a few different occasions, but a deep thought came to me that has to do with some information I have shared more recently. We mentioned the concept that the Ramchal teaches, which is that Binyamin is the one who serves to unite Moshiach ben Yosef (represented by Yosef) and Moshiach ben Dovid (represented by Yehuda). Yehuda had guaranteed to return Binyamin safely to his father Yakov, and that guarantee was challenged when Yosef threatened to take Binyamin as his slave. Yosef had orchestrated this scenario in order to create a full tikkun for Yehuda's role in selling him years before. By standing up for Binyamin, as Yosef knew he would have to, Yehuda rectified the sin of selling Yosef and creating a tear in the fabric of the Jewish people. That seam was sewn together through his defiance of Yosef, his protection of Binyamin, and allowed Yosef to reveal himself and complete the reunification with his brothers. This unification of the Jewish people was what allowed the Divine Presence to return to them, as occurred when Yakov learned that Yosef was still alive. The unity of the Jewish people is a prerequisite for the Shechina to dwell upon them, and in turn, upon the world. The physical location of this revelation in the world is Jerusalem, and more specifically, the Temple mount. It is not a coincidence that this very location is situated on the border between the portions of Yehuda and Binyamin. The guarantee of Yehuda to protect Binyamin was what created the reunification of the Jewish people in the past, and that bond would always represent their unity, and the resulting Presence of Hashem that would be placed upon us.

With this understanding, we start to see how important Jerusalem is in the Moshiach ben Yosef process. Just as Yosef could not reveal himself until Yehuda stood up for Binyamin and created that bond, Moshiach ben Yosef will not reveal himself until their is an opportunity for the Jewish people to acknowledge their bond with Jerusalem, the place that represents Jewish unity and the Divine Presence. As I mentioned in a previous post, it would seem that Hashem is orchestrating events in such a way that Jerusalem's rightful Jewish ownership will be challenged. This itself will serve to cause the Jewish people - everywhere - of all stripes and types - to stand up for her, to acknowledge her and to stand by her side, as Yehuda did with Binyamin. This, itself, will be the tikkun for the sin that caused the destruction of the Beis Hamikdash, which was Sinas Chinam - baseless hatred - a lack of unity. Hashem needs us to identify with the Jewish people, to identify with Jerusalem, to identify with the pain of the Shechina.

I mentioned my excitement about the Mishpacha article to a neighbor, and I was handed a book called "Fascinating Torah Prophecies" by Rabbi Nisan Aryeh Novick, which was published in 1997. I was intrigued by this little book that did not mention Moshiach ben Yosef and had no reference to Kol Hator, but still made all of the same observations that we have been making. The most remarkable thing was a midrash he quoted at the very beginning of his book, which was basically a conversation between Yakov and his sons after they had decimated the people of the city of Shechem. He berated them for having done this deed, as it could potentially arouse the surrounding people of Canaan to battle with the children of Israel. Yakov stressed that it was not the right time to have such a battle, as the Jewish people had not yet reached the number of 600,000 which is essential for them to be unbeatable. R' Novick marveled at the fact that the Jewish population of Israel in 1948, just prior to the war of independence was just above 600,000. He also remarked how the national census in Israel just prior to the 1967 war placed the number of males over the age 20 (of army age) at just a bit more than 600,000.

The greater significance of this to me was that I had recently mentioned to my wife that the Jewish population in Israel is nearing the six million mark. As the Ramchal mentions (I believe it in his sefer Kinas Hashem Tzeva'kos), the number 600,000 is significant because it is really the number six (divided or multiplied by 10x10x10x10x10, because the sefiros are each made of up ten sefiros, which are in turn made up of 10, ad infinitum), which corresponds to the male concept, which in turn corresponds to Yosef. 600,000 thus represents the power of Moshiach ben Yosef, which came into force in 1948, and again in 1967. This power is about to be ready to be unleashed once more in the near future, as we hit 6,000,0000, which is ten times the 600,000 of 1948. It is remarkable that at each moment where a significant 600,000 was reached, within a short time there was some necessity to use that power in the Moshiach ben Yosef process. This observation, combined with the PA's movement toward recognition, is hard to ignore.

I would like to share one last thought on Moshiach ben Yosef which occurred to me this morning, with Hashem's help. I was learning the sefer "Inner Space" by R' Aryeh Kaplan. On pages 90-91, he mentions the fact that after Kayin killed Hevel, he repented from his sin, and received a lighter sentence than had originally been handed down by Hashem. When Adam saw this, he inquired as to why he had not received the full brunt of his punishment. Hashem explained that Kayin had done Teshuva. At that point, it was 130 years after the sin of Adam, and he realized that he could do Teshuva, and both he and Chava did so. They had been apart for those 130 years, and they came back together and conceived Shes (Seth). They accomplished a tikkun for the sin of the eitz HaDa'as - the tree of knowledge. This brought them back into a state of Da'as with each other - the Da'as union of their marriage that would create Shes.

It was remarkable to me that this tikkun for the sin of Adam, which corresponds to the job of Moshiach ben Yosef, and the events that we are currently witnessing, was prompted by the death of Hevel and the subsequent teshuva of Kayin. As mentioned in a previous post, Hevel was an aspect of Moshiach ben Yosef, and thus, it would seem to parallel the death of Moshiach ben Yosef himself in the future, which the Gemara says will serve to cause the Jewish people to repent completely, bringing about the era of Moshiach. Although the Gra's understanding is that "Od Yosef Chai" - Moshiach ben Yosef will not die - we still have an aspect of Moshiach ben Yosef's death that is seen throughout the reality of the Jewish people today. The very fact that the Jewish people does not recognize the importance of living in Israel is itself a certain type of death of Moshiach ben Yosef. The fact that the deeper wisdom of the Torah is, in a certain sense, rejected by the Orthodox world, is also a certain aspect of death of Moshiach ben Yosef. The sorry state of the relationships of the Jewish people, whether it is the shidduch crisis, the at-risk youth issues, or the internet difficulties that so many face - all of these are aspects of the fallen state of Da'as, the death of Moshiach ben Yosef. Somehow, in Hashem's greater plan, all of these aspects of the death of Moshiach ben Yosef will serve to awaken the Jewish people to repent and complete a full Teshuva - to act as the Yehuda standing up for Binyamin, to finally bring back our relationships from their state of destruction back into a state of perfection. Then we will finally see the Divine Presence dwelling in our lives and the rebuilding of the Beis Hamikdash on the Har Habayis, where It will be apparent for all to see.

P.S. Just thought it important to remark that the day in Tammuz that corresponds to Rosh Chodesh Av of last year is 22/23 Tammuz, which is July 24/25. It is toward the end of the month, because the way you get to that date is by calculating two thirds of the year. Since this year consists of 13 months, the moment of 12:30 is a week or so before Rosh Chodesh Av.

Amalek, antithesis of the crown

Guest post by R' Daniel Krentzman

"ויבא עמלק וילחם עם ישראל ברפידים. ויאמר משה אל יהושע בחר לנו אנשים וצא הלחם בעמלק, מחר אנכי נצב בראש ומטה הא-לקים בידי. ויעש יהושע כאשר אמר לו משה להלחם בעמלק ומשה אהרן וחור עלו ראש הגבעה. והיה כאשר ירים משה ידו וגבר ישראל וכאשר יניח ידו וגבר עמלק"

“Amalek came and battled Yisrael in Rifidim. Moshe said to Yehoshua, ‘Choose men for us and go out, do battle with Amalek; tomorrow I will stand on top of the hill with the staff of G-d in my hand’. Yehoshua did as Moshe commanded him, to do battle with Amalek; and Moshe, Aharon and Chur ascended to the top of the hill. It happened that when Moshe would raise his hand Yisrael was stronger, and when he lowered his hand Amalek was stronger”

-(Bereishis 17:8-11)

We find that Moshe, Aharon, Chur and Yehoshua make up what can be referred to as the: "מערכת הקודש", or “Holy Assembly”; the power of kedusha which does battle against the spiritual enemy of Amalek.

This is connected to the concept which appears in Pirkei Avos (4:17) which teaches that there are three crowns: The crown of Torah, the crown of Kehunah, priesthood, and the crown of Malchus, Kingship.

Moshe manifested the crown of Torah and Aharon the crown of Kehunah. The crown of Malchus is actually divided into two, just as the Malchus of Yisrael is made of the Malchus of Mashiach ben Yosef and of the Malchus of Mashiach ben David. Thus, Yehoshua manifested to the crown of Kingship as Mashiach ben Yosef and Chur manifested the crown of Kingship of Mashiach ben David.

We find Amalek comes against each component of the "מערכת הקודש" according to its specific character and quality. The Torah says:

"זכור את אשר עשה לך עמלק בדרך בצאתכם ממצרים אשר קרך בדרך...".

Rashi presents three possible interpretations of the phrase:

"אשר קרך". Each one manifests a different attack of Amalek against one of the three “crowns” of the "מערכת הקודש":

One possible meaning of: "קרך" is a language of: "מקרה", meaning “chance” or “happenstance”.

This is because Amalek denied G-d’s direct involvement and providence in the world and claimed that the world functioned according to nature and chance alone. This is completely antithetical to the way the Torah teaches us that G-d is involved in everything that happens in the world and guides the Jewish people according to His direct providence.

The Torah itself is all about G-d’s active role in creation and his continuous involvement in guiding the world toward its intended purpose. Thus Amaleks’ attacking the Jewish people was in essence, an attack against the “crown of Torah” and everything that the Torah expresses about G-d’s direct relationship with the Jewish people.

Also, the foundation of Torah and fulfillment of the mitzvos is dependant upon "אמונה", “faith”, in Hashem. ChaZaL taught (Makkos 24a) that the whole Torah can be said to be rooted in having total faith in Hashem. Amalek represents lack of faith and true belief in G-d, which is why the word "עמלק" shares the same gematria as "ספק", meaning “doubt”.

Another possible meaning of: "קרך" is a language of "קרי" and "טומאה", “sexual impurity” and “ritual impurity”.

This relates to how Amalek is antithetical to the spiritual kedusha represented by Aharon, “the crown of Kehunah”.

Firstly, Kehunah is all about remaining holy and pure in the service of Hashem. Tumah and the approach that nothing is sacred or holy through being connected to Hashem and his Shechinah, is totally against what Aharon and the Kehunah represent.

It follows that a Kohen could only serve in the Beis HaMikdash in a state of purity and, for example, a seminal emission (called "קרי") would disqualify him, until he purified himself. One of the most important parts of the Kohen Gadol’s Yom Kippur preparations was to remain pure from a seminal emission (Yoma 1:4).

Also, we see that “Kedushas HaBris”, “guarding against sexual impurity” is an essential part of Kehunah through that which is says regarding Pinchas ben Elazar’s reception of the Kehunah:

"הנני נתן לו את בריתי שלום"", “Behold I give him My covenant of peace”. On a deeper level, this verse connects the concept of Kehunah with the concept of "ברית", that is, guarding one’s bris from misuse and sexual impurity ("קרי") and remaining holy and distinguished in Hashem’s service.

This is also what Amalek came to fight against, which was expressed by their mutilation of the slain Jews’ by cutting off the area of the bris milah and casting them upward as a gesture of defiance toward G-d (Tanchuma 10, parshas Ki Seitzei).

The third interpretation of : "קרך" is a language of "קור", meaning “cooling off” from heat.

The Midrash (Tanchuma 9) explains that Amalek’s attack against the Jewish people “cooled off” the “heat” of the Jewish people, as it were; for the nations were afraid to do battle with them, but by Amalek coming and battling with them, they opened the possibility for others to do the same, and thus “cooled off” the “heat” of the Jews, who were like a hot bath whom no one was willing to step into, until Amalek came and, although burning themselves, jumped in and cooled off the bath; encouraging others to follow suit.

The purpose of the exalted status, sovereignty and power that Jewish people are meant to obtain, is all intended to manifest the true authority and sovereignty of Hashem, in the world.

The prophets teach us that nations of the world come to recognize G-d’s providence and power over all nations and peoples through the ultimate elevation of the Jewish people; who, from their position of greatness, will come to elevate the rest of the world and teach them to know and serve Hashem.

This concept of the world in its rectified state is referred to as:

"תיקון עולם במלכות ש-די", “World rectification resulting from the establishment of G-d’s Malchus, sovereignty”. This is achieved through the establishment of the Jewish people’s Malchus and authority, in the eyes of the nations. Only from this position of respect and reverence can the Jewish people fully guide all of mankind to reach their potential, in the knowledge and service of G-d.

When the Jewish people left Egypt, after Hashem had performed the wondrous miracles, it had established the Jewish people’s unique elevated status as G-d’s people. All the nations knew what of this and feared G-d and His chosen, sovereign people.

Amalek sought to depreciate and devalue this level of Malchus that the Jewish people had achieved and, in essence, challenge the notion G-d’s Malchus in the world. This is why the Torah says (Shemos 17:16): "כי יד על כס י-ה מלחמה לה' בעמלק מדר ודר", “For there is a hand on the throne of G-d: Hashem maintains a war against Amalek from generation to generation”.

The “Throne” (כסא) of G-d is missing the letter "א" and is spelled as: "כס", to show that His Malchus (represented by the “Throne”) is not complete as long as Amalek is around to counter it.

Because Amalek, essentially represents the constant challenge against the holy Malchus of Hashem and His people, the Torah commands the Jewish king, who represents the Malchus of the nation and G-d, with going to war and wiping out Amalek (Rambam Hilchos Melachim ****). This is also why Shaul, the first king, was charged with utterly destroying Amalek; and why his failure in doing so brought about the loss of his kingship (see Shmuel I, 15).

Thus, we see that Amalek comes against the holy crown of Malchus in the Jewish people, and ultimately, the Malchus of Hashem.

Therefore, to battle against Amalek successfully we must learn from the Torahs example of Moshe, Aharon, Chur and Yehoshua, and give strength to the three holy spiritual crowns of Torah, Kehunah and purity and Malchus, each person according to his abilities.

In an individual manner, it can be achieved through strengthening ourselves in Torah Li’Shmah, Torah for Hashem’s sake and not ulterior motives or as a pretense for causing dispute and disunity among the Jewish people.

Kehunah, through guarding ourselves in the area of Kedushas HaBris; and Malchus through accepting G-d’s kingship upon ourselves and sanctifying G-d’s name among each other and among the nations of the world.

Ramchal on MBY, MBD and Binyomin

What follows is a beautiful piece from the Ramchal, which I 'happened' across last week while flipping through the fourth volume of Otzros Ramchal. This is the fourth of the Igros which can be found toward the back of the book. The main text is the Ramchal, and my own thoughts are separated by asterisks and different looking text.

Behold, all of the concepts that we find in the root need to be revealed below in the branches. This is the people of Israel, for whom the world was created. Behold, the Shechinah (Divine presence) itself is the root of Israel, and it has two aspects. These, themselves, are the secret depth of the concept of the inner aspect (pnimiyus) and outer aspect (chitzoniyus). These two are Leah and Rachel, and the secret depth is heh-heh, for Bilhah and Zilpah are just the backs of Rachel and Leah. Behold, from there come the tribes, whose secret depth is vav-vav, which are the twelve permutations of the Tetragrammaton, six on the right, and six on the left.

Behold, this is the secret depth of the concept of the two Moshiachs, for they are the perfection of rectification. This is a very great secret depth. For all of Israel are branches of the Shechinah, however the king is the revelation of the root itself. Since there is a dual aspect in the root (inner and outer), correspondingly there must be a dual aspect to the Moshiachs (Moshiach ben Yosef and Moshiach ben Dovid). The rectification is the secret depth of the verse, "And they will be one in your hand," for there were numerous times that the rectification was almost accomplished and was, so far, unsuccessful until the end of the matter in the days of Moshiach. We thus find that the king is the revelation of the root itself, and he therefore includes all the branches. This is the concept of the verse, "And a king was in Jeshurun with the gathering..." This indicates that the king gathers them and they are all included within himself. At the beginning, however, the people of Israel did not merit to have a king, for they had not accomplished the appropriate rectification. Rather, they had judges who arose for them from the aspect of Yesod, for this was necessary for their leadership. Afterwards, the kingship began, in the days of Sha'ul, who was from the tribe of Binyamin.

And the concept is that Yosef was fitting to receive kingship from the aspect of Rachel, and Yehuda from the aspect of Leah. And I already stated that the rectification is accomplished when these two aspects unite. Now I tell you who connects them - it is Binyamin who serves this function. Yosef is from the aspect of Yesod, and Yehuda is the aspect of Malchus. Binyomin, however, is the secret depth of 'the spirit left in her by her husband.' He is the one who connects the male and female aspects. It was for this reason that the first kingship was taken [by the tribe of Binyamin], for this would serve to connect the two of them [Yosef and Yehuda]. Then the kingship would be given to Dovid, who is the secret depth of the female concept, for it is this concept that rules over the lower realms, and it also includes within it the male concept, which is the kingship of Yosef. This was to be the rectification at that time, however, since Shaul himself, who was the one who was responsible for this rectification, did not accomplish it as he was meant to, this caused Dovid to stumble, when he said, "You and Tziva should apportion the field." This ultimately caused the kingship to be split between Yeravam and Rechavam, who represent Yosef and Yehuda, respectively. This was from Sha'ul, for the matter devolved through his son.

The final rectification will occur when these two aspects reconnect at the time of the two Moshiachs, as the verse says, "And they will be one in your hand." Moshiach ben Dovid will be the main one, in the secret depth of the statement, "Who is the main one? The son of Yishai is the main one." It comes out that this all extends from the root, which is the connection between the male and female aspects. This is "I am" - Malchus, "Kel Shakai" - Yesod, "Be fruitful and multiply" {*} - to bring about a result/offspring through this secret depth, which is Binyomin who connects the two branches, in the secret depth of Efraim and Yehudah through the two kings, in the secret depth of the two Moshiachs. This is the concept of "A nation and a congregation of nations," as well as "kings."

{*} This is the verse that contains the promise of Hashem that Binyomin is about to be born. This was concurrent with Yakov receiving the name Yisrael, and coincided with his return to Israel. Binyomin was the only one of the tribes that was born in Israel, and was the only one that did not bow down to Esav. This represents his superior status - his job as the one who accomplishes the final rectification.

Behold, we have a great, deep secret here, for after this, in the time of Achashverosh, our sages tell us that "they reaccepted it [the Torah] in the days of Achashverosh" - through Mordechai. The concept is that the original destruction was in this secret depth, which is the sin of Adam Harishon with the tree of knowledge, in which he separated between the two trees [the tree of knowledge and the tree of life], and caused the darkness of the outer [evil] forces, upon which the klipos (encrustments) take hold. Then the body was darkened in the secret depth of "leather clothes." At the giving of the Torah, the matter had reached its rectification, which is the depth of the verse, "Hashem came from Sinai..." For all the klipos are included in two, which are Yishmael and Esav, the inner and outer aspects, both of which are [together] the outer aspect of the outer aspect of Holiness, which is the Left side. Behold, at that time, the rectification began from below to above, and the Good of Esav, which is the outer aspect, was included in Yishmael {*}, which is the inner aspect of the Other Side [i.e. the forces of evil]. For this reason, the verse says, "...shined from Se'ir [which is a reference to Esav], appeared from the mountain of Paran [which seems to be a reference to Yishmael]." The two became the outer aspect of Holiness. Then, "And it came from the ten-thousands of Holiness," at which point the Holiness itself found the Left to be included in the Right. Afterwards, from this Right side, which now contains the Left - the Torah was given to the people of Israel, in order that they complete this rectification as one, and the secret depth of the verse, "From His Right, a Law of fire to them." This is what [Rabba bar bar Channa] saw [in reference to Sinai], "A scorpion with a white mule." And this is... [There is something difficult to read here in the original manuscript] ...around the mountain of Sinai.

{*} This idea gives new meaning to the midrash that talks about Hashem going to the nations and offering them the Torah, which they rejected. The midrash speaks of Him going to Edom and Yishmael and asking them each, to which they respond, "What is in the Torah." When Hashem answers, they reject it. This would seem to be a birur process, where Hashem removes the dross of the evil parts of Esav and Yishmael, which leaves only the Good of each, which are then brought to be contained within the other's aspect. Subsequently, they are then contained within the Right side of Holiness, allowing for the revelation of the Torah, as the Ramchal says. It would not be a far stretch to say that we are currently seeing an identical birur taking place in preparation for the revelation of the Torah of Moshiach's times, as the dross of Esav and Yishmael is slowly but surely removed, leaving only the the Good of each, which will then be contained within the side of Holiness.

And behold, if the people of Israel could have withstood the entire length of the exile of Egypt [instead of leaving after 210 years, leaving after a full 400], all would have been rectified. However, since they did not complete it in its entirety, the Erev Rav came out without being rectified. It was for them that there was an aspect of force in the giving of the Torah, as a result of which, the evil came out of them. However, since this matter was done with force, it did not last long, as a result of the deterioration of the Erev Rav. This brought the deterioration of Adam back into its place and resulted in the shattering of the tablets, which is the separation of these levels [the tree of knowledge and the tree of life], and the result was that the concept of death returned. This matter continued until the destruction of the Beis Hamikdash, for the rectifications that were intended in the interim did not take effect. Then, when they wanted to build the second Beis Hamikdash, which is the secret depth of the lower letter heh [which represents Malchus and Shechinah], the Outer aspect, an accusation was aroused in the secret depth of the original blemish. This was with Haman, in the secret depth of "המן העץ" - [when Adam sinned and Hashem asked Him,] "Was it from the tree..." This was because he was drawn from the tree of knowledge. Mordechai, however, who was from the tribe of Binyomin, returned the rectification of the connection of Yehuda and Yosef {**}. The truth is that Binyomin comes through the power of Yosef, which is the secret depth of the verse, "Let Hashem add on (יוסף) another child for me." {***} Mordechai was referred to as "Mordechai the Jew [Yehudi]" in reference to the fact that he was involved in the rectification of connecting Yehuda to himself {****}. The truth is that this concept began long before, for Binyomin was given into the hands of Yehuda to be brought to Yosef. I can not speak about this at length now. Mordechai, however, certainly rectified this connection, and Haman was hanged on the gallows (עץ), which is the tree of knowledge, which he wished to overcome, but ended up humbled by it {*****}. The tree was fifty (נ) cubits high, in the secret depth of the lower letter heh that we mentioned. Then, "they accepted it [the Torah] again," for the original rectification which had been accomplished at the original giving of the Torah - had already been weakened, and now was strengthened again. In truth, however, the second Beis Hamikdash did not complete this rectification. Rather, at the end of days, the matter will reach its true rectification with the two Moshiachs. This is all the secret depth of the verse, "A nation and a congregation of nations," which we mentioned.

{**} Yosef would seem to correspond to the tree of knowledge (דעת) , as this is the connecting Male aspect, which is also the concept of Yosef as the Tzaddik Yesod Olam. Yehuda would then correspond to the tree of life, which would then be the female aspect (Malchus). Their reconnection through the liaison of Binyomin would serve (and will serve in the future) as a rectification of the sin of Adam Harishon. As is generally the case in Kabbalistic thought, it could also be thought of from another perspective, where the tree of knowledge of Good and Evil corresponds to the female aspect, which is the aspect of separation and judgment, the Left side. This would still seem to correspond to Yosef and Moshiach ben Yosef, who are the aspect of dealing with the physical world, a more natural Moshiach process, one that seems separate from Hashem, as it were. The tree of life would be the Male aspect, the Right side, which is the greater unifying concept, corresponding to Yehuda and Moshiach ben Dovid, whose advent is typified by a more miraculous, all encompassing and overarching characteristic.

{***} This was the prayer of Rochel when Yosef was born, where she used Yosef's name as part of the prayer, and asked for another child, who was to be Binyomin.

{****} Here it seems that Mordechai, who is from Binyomin, actually includes Yosef, and therefore connects all three aspects - Yosef, the Left; Yehuda, the Right; via Binyomin, the center.

{*****} Mordechai is the tree of knowledge, or Da'as, because he represents Binyomin who is the center column, the connector between the Left and Right. Haman tried to overcome Mordechai, but instead, ended up falling to him, and was hanged on the tree which corresponds to Mordechai.