What was special about the brotherly relationship between Moshe and Aharon? How did that parallel that of Binyomin and Yosef? Why does the midrash stress that Binyomin and Yosef 'suckled from the same milk?' What is the significance of the kiss of Moshe and Aharon? What is the idea behind the 'voice of Hashem' that is one voice, and yet is heard by different people in different ways? How does one prepare oneself to 'hear the voice?' Why does Hashem's voice come from many different directions? Why does the voice come from a different direction each time the Jewish people run to receive it in the place they've heard it?
Find out in this week's parsha podcast.
Running time: 26:30
Showing posts with label Binyomin. Show all posts
Showing posts with label Binyomin. Show all posts
Friday, January 20, 2017
Thursday, January 12, 2017
Vayechi - War of Gog Umagog
What is the parallel between the blessings of Jacob and that which occurs on Rosh Hashana and Yom Kippur? Why do the 10 tribes gather to the portions of Yehuda and Benjamin? Why do they need to 'show honor to Judah and Benjamin?' What is the idea of there not being 'any arguments' as a prerequisite for the advent of the Messianic age? Why did Jacob reveal the idea of the War of Armageddon to his sons? Why does this war center around Jerusalem? Why was all this revealed in the context of the revelation of the unique attributes of each tribe?
Find out in this week's parsha podcast.
Running time: 26:31
Find out in this week's parsha podcast.
Running time: 26:31
Friday, December 6, 2013
Vayigash - Love and Tears
What is the significance of Yosef's tears? Why does he only cry on the shoulder of Benjamin, whereas he kisses and cries with each of the other brothers? What is the significance of the numerical values of Yosef and Yakov's names? What is the concept of the kiss? What is the concept of tears?
Find out in this week's parsha podcast.
Running time: 19:59
Friday, December 21, 2012
Vayigash - Tears, Silence and Shechina
What is the difference between the crying Yosef does with Benjamin, as opposed to his crying with his other brothers? Why does Benjamin merit to have the Divine Presence in his portion? What is the secret of the silence of Benjamin, Yosef, Rochel and Esther? Why do Yosef and Benjamin cry about the destruction of the temples and the tabernacle?
Find out in this week's Parsha Podcast.
Running time: 24:07
Find out in this week's Parsha Podcast.
Running time: 24:07
Wednesday, November 2, 2011
two articles and audio on Cheshvan
I recently wrote two different articles with the same theme that appeared in two different places, be'H. The first appeared on Aish.com, and the second will be appearing in the Beltway Buzz magazine of DC. Much of the BB version is found in the podcast on Parshas Noach.
You will notice that they both start and end the same (basically).
Click here for an audio version of this, with many added pieces of information not included in either of the written versions, nor in the podcast on Parshas Noach.
Here is the Aish.com version:
The Bitter Month
Cheshvan is when darkness reigns, yet growth begins deep beneath the surface.
The current Hebrew month, Cheshvan, is classically referred to as Marcheshvan, the prefix of which is the word mar. In Hebrew, this word means “bitter,” which our Sages connect to the fact that there are no special occasions that occur in this month. Even Av, the month when we mourn the destruction of the two Holy Temples, is not referred to as “bitter,” because the sad days of the year offer us an opportunity for introspection, to contemplate where we have gone wrong. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that is bereft of any significant days, even sad days, is more bitter than anything, because there are no moments that arise to give us pause.
It is significant to note that the original name of this month was not Marcheshvan. This Babylonian name was adopted when the Jews went through the 70-year exile between the first and second temples. The original Hebrew name for the month was Bul, which denotes the idea of “drying up,” as the leaves begin to decay with the approach of Autumn.
Clearly, the month of Marcheshvan, or Bul, as its name suggests, is a month of darkness and decay. Indeed, the biblical Book of Kings cites Bul as the month when King Solomon completed the construction of the first Temple – though the dedication did not take place until a year later, in the Hebrew month of Tishrei. What is the deeper significance of this, and what can we learn from it?
Two Key Events
If we search further, we find two other events that occurred in the month of Cheshvan. The first was the flood in the times of Noah. The flood began on the 17th of Cheshvan, and the waters receded by the following year on the 27th of Cheshvan, allowing Noah and the other inhabitants of the ark to disembark. Interestingly, one explanation of the name Bul is that it stems from this month as the beginning of the rainy season in Israel; it is thus connected to the word mabul, flood – an overabundance of rain.
It is significant to note that the flood was originally intended to begin on the 11th of Cheshvan. However, Methuselah passed away, and thus the flood was delayed in deference to the seven-day period of mourning that followed his death.
The second important event that occurred in Cheshvan seems unrelated at first glance. This was the death of Jacob's wife Rachel, as well as the birth of Benjamin, which occurred on the 11th of Cheshvan. It was precisely the same day as Methusaleh's death, the very day that flood had originally been slated to begin. As there are no coincidences in the Torah, we must ask: What is the connection between these two events, and what do they reveal about the essence of the month of Cheshvan?
In thinking about what the matriarch Rachel and her son Benjamin stand for, respectively, we can see that Rachel represents the Jewish people in exile, and Benjamin represents the completed state of the Jewish people in the Land of Israel. Rachel spent her entire life outside of Israel, and passed away just as Jacob and his family entered the holy land. As our Sages tell us, her spirit accompanied the Jewish people as they went into Babylonian exile, and it is she who cries for her children in exile until the final redemption comes.
In contrast, Benjamin is the last son of Jacob, the twelfth of the tribes, whose birth marks the completion of the people of Israel. He is also the only son of Jacob that is born in Israel, and thus represents the Jewish people's perfected state in the land of Israel. This is further underscored, as the Ramchal explains, by the fact that Saul, the first king of the Jewish people, came from the tribe of Benjamin. Furthermore, the miracle of Purim, which immediately preceded the return of the Jews to Israel and the building of the Second Temple, was brought about through the vehicle of Mordechai and Esther, who came from the tribe of Benjamin.
Deep Hibernation
Exploring further, we see that the very death of Rachel resulted in the birth of Benjamin. This would correspond to the idea that the exile itself is that which births the redemption. The descent into darkness creates the potential for the future light.
This theme can be seen in the flood, as well. Although the world in its previous state came to an end, at the same time, there was a new beginning which was being sown in the person of Noah. The very passing of Methusaleh opened the curtain for Noah to assume leadership of the next generation. The death of the previous order gave rise to a new potential for growth.
Now we can explain the essence of the month of Cheshvan, as brought to light by the events that occurred in this month. Cheshvan is a time that is “bitter,” for there seems to be no opportunities for growth and spiritual connection. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, yet when spiritual growth begins deep beneath the surface. It is the moment when Rachel passes on, when all seems bleak, when the darkness of exile closes in; and it is the moment of the birth of Benjamin, the seed of the Jewish people's perfected state, which is sown in that very darkness.
Cheshvan begins the extended time span between the last festival, Sukkot, and the next, Passover. In the meantime, the spiritual seeds planted during the Jewish month of Tishrei begin to take root – to be watered and to grow, finally appearing and bearing fruit in Nissan of next year.
The message of Cheshvan is that despite the darkness, and even because of the darkness, there is future growth that awaits us. We have the opportunity to nurture that right at this moment. It is now that we gather the seeds from the holidays of the month of Tishrei, plant them, and carefully water them through the winter months. With God's help, we will soon marvel at the beautiful spring bounty that we merit to cultivate.
The Beltway Buzz version:
The current month, Cheshvan, is often referred to as Marcheshvan. In Hebrew, the prefix mar means bitter, and our sages teach us that it is called bitter because no special occasions occur this month. Even Av, the month when we mourn the destruction of the two temples, is not referred to as bitter, because the sad days of the year offer us an opportunity for introspection--to contemplate where we have gone wrong in our relationship with Hashem. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that lacks any significant days--even sad days--is especially bitter, because there are no occasions that give us pause.
One could ask, “Why would Hashem give us a month that seems to be so spiritually desolate, with no opportunities for connection? Is there any merit to be found for this month? What is the proper spiritual approach to Cheshvan?”
To answer this question, let us turn to a midrash in פיסקא דרב כהנא פיסקא ל, which does not seem to be related to our discussion. The Torah commands us to observe the three festivals--Pesach, Shavuos and Succos. The second day of Pesach is the start of a 50-day count leading up to Shavuos, thus connecting these two holidays. Similarly, the midrash points out, there is a separate holiday that is connected to Succos. It is Shmini Atzeres, which might be considered the eighth day of Succos, but is actually a separate holiday
The midrash goes on to explain that just as Shavuos is 50 days after Pesach, Shmini Atzeres should have been 50 days after Succos. However, because the rainy and cold season in Israel begins immediately after Succos, Hashem saw fit to have the Jewish people celebrate Shmini Atzeres immediately after Succos, instead of bothering them to return 50 days later during the cold winter months.
The midrash explains this with an analogy: There was once a king whose children lived in many different locations--some of them, near his palace; others, in very distant lands. After the children visited him, when it came time to leave, the king had two distinct approaches, depending on the child. Those who lived nearby were allowed to leave without further ado, as they would surely return soon, because the journey was not difficult. But those who lived far away were asked to stay an additional day, for their distance would discourage them from returning quickly.
During the spring, when Pesach occurs, we are like the children who live nearby. Hashem lets us return home right after Pesach, for He knows it will be an easy to return to the Beis Hamikdash for Shavuos. However, during the winter, we are like the children who live far away and whose journey is more difficult. Thus, Shmini Atzeres is not delayed; rather, it immediately follows Succos.
In order to understand this midrash on a deeper level, we need to focus on how the calendar works. We generally think of the year as a span of 12 (and sometimes 13) months. However, a year is also two units of 6 months each that parallel each other. We have the 6 months from Nissan through Elul, and then we have the 6 months from Tishrei through Adar. We find a clear connection between Pesach and Succos, which occur on the 15 of Nissan and Tishrei, respectively. The Gemara notesin Succah 27A that the Torah uses the phrase ”חמשה עשר”--the 15th day of the month—in referring to both Pesach and Succos. This common phraseology is used to create a parallel between those two holidays. The deeper sources also speak of a connection between Tu b'Av and Tu b'Shvat, which occur on the 15th day of the fifth month of each set of 6 months.
If we examine the character of the 6 months that begin with Nissan, and contrast that with the character of the 6 months that begin with Tishrei, we see a cyclic pattern. The months from Nissan to Elul may be seen as a time of spiritual growth and natural closeness to Hashem. This is reflected in the warm and pleasant weather, as well as in the longer days, which are naturally conducive to that spiritual level. In contrast, the months from Tishrei to Adar represent the opposite expression of the spiritual cycle, when the challenges in spirituality are greater and when there is a natural distance from Hashem. This is reflected, as well, by the cold, rainy, and shorter days, which make it more challenging to connect spiritually.
If we were to consider which part of the year is greater, we might be inclined to say that it is the spring and summer period, which is a time of more obvious growth. In truth, however, the deeper growth occurs when that very growth is challenged. To be positive and upbeat when one is in a good mood is natural. To maintain a positive outlook when the going gets rough is much harder. It is a greater testament to one's emotional strength.
In light of this, we can explain the essence of the month of Cheshvan. It is, indeed, a bitter time, for there seem to be no opportunities for growth and connection to Hashem. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, and when spiritual growth begins deep beneath the surface.
Cheshvan begins the extended time span between the last regel, Succos, and the next one, Pesach. In the meantime, the spiritual seed that we planted in Tishrei begins to take root, to be watered, and to grow--finally appearing and bearing fruit in Nissan of the following year.
The message of Cheshvan is that, despite the darkness, and even because of the darkness, future growth awaits us and we have the opportunity to begin to nurture it right at this moment. We now have the opportunity to gather the seeds we received from the holidays of the month of Tishrei, to plant them and carefully water them through the winter months. With Hashem's help, we will certainly marvel at the beautiful spring bounty that we have merited to cultivate.
You will notice that they both start and end the same (basically).
Click here for an audio version of this, with many added pieces of information not included in either of the written versions, nor in the podcast on Parshas Noach.
Here is the Aish.com version:
The Bitter Month
Cheshvan is when darkness reigns, yet growth begins deep beneath the surface.
The current Hebrew month, Cheshvan, is classically referred to as Marcheshvan, the prefix of which is the word mar. In Hebrew, this word means “bitter,” which our Sages connect to the fact that there are no special occasions that occur in this month. Even Av, the month when we mourn the destruction of the two Holy Temples, is not referred to as “bitter,” because the sad days of the year offer us an opportunity for introspection, to contemplate where we have gone wrong. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that is bereft of any significant days, even sad days, is more bitter than anything, because there are no moments that arise to give us pause.
It is significant to note that the original name of this month was not Marcheshvan. This Babylonian name was adopted when the Jews went through the 70-year exile between the first and second temples. The original Hebrew name for the month was Bul, which denotes the idea of “drying up,” as the leaves begin to decay with the approach of Autumn.
Clearly, the month of Marcheshvan, or Bul, as its name suggests, is a month of darkness and decay. Indeed, the biblical Book of Kings cites Bul as the month when King Solomon completed the construction of the first Temple – though the dedication did not take place until a year later, in the Hebrew month of Tishrei. What is the deeper significance of this, and what can we learn from it?
Two Key Events
If we search further, we find two other events that occurred in the month of Cheshvan. The first was the flood in the times of Noah. The flood began on the 17th of Cheshvan, and the waters receded by the following year on the 27th of Cheshvan, allowing Noah and the other inhabitants of the ark to disembark. Interestingly, one explanation of the name Bul is that it stems from this month as the beginning of the rainy season in Israel; it is thus connected to the word mabul, flood – an overabundance of rain.
It is significant to note that the flood was originally intended to begin on the 11th of Cheshvan. However, Methuselah passed away, and thus the flood was delayed in deference to the seven-day period of mourning that followed his death.
The second important event that occurred in Cheshvan seems unrelated at first glance. This was the death of Jacob's wife Rachel, as well as the birth of Benjamin, which occurred on the 11th of Cheshvan. It was precisely the same day as Methusaleh's death, the very day that flood had originally been slated to begin. As there are no coincidences in the Torah, we must ask: What is the connection between these two events, and what do they reveal about the essence of the month of Cheshvan?
In thinking about what the matriarch Rachel and her son Benjamin stand for, respectively, we can see that Rachel represents the Jewish people in exile, and Benjamin represents the completed state of the Jewish people in the Land of Israel. Rachel spent her entire life outside of Israel, and passed away just as Jacob and his family entered the holy land. As our Sages tell us, her spirit accompanied the Jewish people as they went into Babylonian exile, and it is she who cries for her children in exile until the final redemption comes.
In contrast, Benjamin is the last son of Jacob, the twelfth of the tribes, whose birth marks the completion of the people of Israel. He is also the only son of Jacob that is born in Israel, and thus represents the Jewish people's perfected state in the land of Israel. This is further underscored, as the Ramchal explains, by the fact that Saul, the first king of the Jewish people, came from the tribe of Benjamin. Furthermore, the miracle of Purim, which immediately preceded the return of the Jews to Israel and the building of the Second Temple, was brought about through the vehicle of Mordechai and Esther, who came from the tribe of Benjamin.
Deep Hibernation
Exploring further, we see that the very death of Rachel resulted in the birth of Benjamin. This would correspond to the idea that the exile itself is that which births the redemption. The descent into darkness creates the potential for the future light.
This theme can be seen in the flood, as well. Although the world in its previous state came to an end, at the same time, there was a new beginning which was being sown in the person of Noah. The very passing of Methusaleh opened the curtain for Noah to assume leadership of the next generation. The death of the previous order gave rise to a new potential for growth.
Now we can explain the essence of the month of Cheshvan, as brought to light by the events that occurred in this month. Cheshvan is a time that is “bitter,” for there seems to be no opportunities for growth and spiritual connection. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, yet when spiritual growth begins deep beneath the surface. It is the moment when Rachel passes on, when all seems bleak, when the darkness of exile closes in; and it is the moment of the birth of Benjamin, the seed of the Jewish people's perfected state, which is sown in that very darkness.
Cheshvan begins the extended time span between the last festival, Sukkot, and the next, Passover. In the meantime, the spiritual seeds planted during the Jewish month of Tishrei begin to take root – to be watered and to grow, finally appearing and bearing fruit in Nissan of next year.
The message of Cheshvan is that despite the darkness, and even because of the darkness, there is future growth that awaits us. We have the opportunity to nurture that right at this moment. It is now that we gather the seeds from the holidays of the month of Tishrei, plant them, and carefully water them through the winter months. With God's help, we will soon marvel at the beautiful spring bounty that we merit to cultivate.
The Beltway Buzz version:
The current month, Cheshvan, is often referred to as Marcheshvan. In Hebrew, the prefix mar means bitter, and our sages teach us that it is called bitter because no special occasions occur this month. Even Av, the month when we mourn the destruction of the two temples, is not referred to as bitter, because the sad days of the year offer us an opportunity for introspection--to contemplate where we have gone wrong in our relationship with Hashem. Thus, both the festive days and the negative days can be used to connect to spirituality. A month that lacks any significant days--even sad days--is especially bitter, because there are no occasions that give us pause.
One could ask, “Why would Hashem give us a month that seems to be so spiritually desolate, with no opportunities for connection? Is there any merit to be found for this month? What is the proper spiritual approach to Cheshvan?”
To answer this question, let us turn to a midrash in פיסקא דרב כהנא פיסקא ל, which does not seem to be related to our discussion. The Torah commands us to observe the three festivals--Pesach, Shavuos and Succos. The second day of Pesach is the start of a 50-day count leading up to Shavuos, thus connecting these two holidays. Similarly, the midrash points out, there is a separate holiday that is connected to Succos. It is Shmini Atzeres, which might be considered the eighth day of Succos, but is actually a separate holiday
The midrash goes on to explain that just as Shavuos is 50 days after Pesach, Shmini Atzeres should have been 50 days after Succos. However, because the rainy and cold season in Israel begins immediately after Succos, Hashem saw fit to have the Jewish people celebrate Shmini Atzeres immediately after Succos, instead of bothering them to return 50 days later during the cold winter months.
The midrash explains this with an analogy: There was once a king whose children lived in many different locations--some of them, near his palace; others, in very distant lands. After the children visited him, when it came time to leave, the king had two distinct approaches, depending on the child. Those who lived nearby were allowed to leave without further ado, as they would surely return soon, because the journey was not difficult. But those who lived far away were asked to stay an additional day, for their distance would discourage them from returning quickly.
During the spring, when Pesach occurs, we are like the children who live nearby. Hashem lets us return home right after Pesach, for He knows it will be an easy to return to the Beis Hamikdash for Shavuos. However, during the winter, we are like the children who live far away and whose journey is more difficult. Thus, Shmini Atzeres is not delayed; rather, it immediately follows Succos.
In order to understand this midrash on a deeper level, we need to focus on how the calendar works. We generally think of the year as a span of 12 (and sometimes 13) months. However, a year is also two units of 6 months each that parallel each other. We have the 6 months from Nissan through Elul, and then we have the 6 months from Tishrei through Adar. We find a clear connection between Pesach and Succos, which occur on the 15 of Nissan and Tishrei, respectively. The Gemara notesin Succah 27A that the Torah uses the phrase ”חמשה עשר”--the 15th day of the month—in referring to both Pesach and Succos. This common phraseology is used to create a parallel between those two holidays. The deeper sources also speak of a connection between Tu b'Av and Tu b'Shvat, which occur on the 15th day of the fifth month of each set of 6 months.
If we examine the character of the 6 months that begin with Nissan, and contrast that with the character of the 6 months that begin with Tishrei, we see a cyclic pattern. The months from Nissan to Elul may be seen as a time of spiritual growth and natural closeness to Hashem. This is reflected in the warm and pleasant weather, as well as in the longer days, which are naturally conducive to that spiritual level. In contrast, the months from Tishrei to Adar represent the opposite expression of the spiritual cycle, when the challenges in spirituality are greater and when there is a natural distance from Hashem. This is reflected, as well, by the cold, rainy, and shorter days, which make it more challenging to connect spiritually.
If we were to consider which part of the year is greater, we might be inclined to say that it is the spring and summer period, which is a time of more obvious growth. In truth, however, the deeper growth occurs when that very growth is challenged. To be positive and upbeat when one is in a good mood is natural. To maintain a positive outlook when the going gets rough is much harder. It is a greater testament to one's emotional strength.
In light of this, we can explain the essence of the month of Cheshvan. It is, indeed, a bitter time, for there seem to be no opportunities for growth and connection to Hashem. It is a time of deterioration, as the leaves wither and the world enters a state of deep hibernation. And yet, it is also a time when the rains begin, when the potential for future growth is being sown. It is a time when spiritual darkness reigns, and when spiritual growth begins deep beneath the surface.
Cheshvan begins the extended time span between the last regel, Succos, and the next one, Pesach. In the meantime, the spiritual seed that we planted in Tishrei begins to take root, to be watered, and to grow--finally appearing and bearing fruit in Nissan of the following year.
The message of Cheshvan is that, despite the darkness, and even because of the darkness, future growth awaits us and we have the opportunity to begin to nurture it right at this moment. We now have the opportunity to gather the seeds we received from the holidays of the month of Tishrei, to plant them and carefully water them through the winter months. With Hashem's help, we will certainly marvel at the beautiful spring bounty that we have merited to cultivate.
Friday, October 7, 2011
Yosef & Binyomin
Binyomin was the only tribe of the Jewish people that was born in Eretz Yisrael. He represented the completion of the Jewish people, as he was the twelfth of the twelve tribes. The number twelve always represent the completion, in the physical realm, as there are twelve edges to a three dimensional cube. As the Ramchal explains, Binyomin was the one who would serve to connect the aspect of Yosef and Yehudah, as we see in the story of the brothers, as well as in the persons of Mordechai and Esther.
It is interesting to note that while Binyomin was the only tribe to be born in Eretz Yisroel, Yosef's birth was the impetus for Yacov to return to Eretz Yisrael, as there was no longer a need to fear Esav (as per Rashi on the verse of Yosef's birth). The Ramchal says that Yosef includes Binyomin, as it says "יוסף לי בן אחר" - Rochel's name for Yosef included a prayer for another son, which was Binyomin. Thus, we could say that an aspect of Yosef was included in Binyomin, and vice versa. This would explain Yosef's special love for Eretz Yisroel that earned him the merit of being buried in Shechem, as well as the title עברי, Hebrew (as opposed to Moshe who was referred to as מצרי, Egyptian, and was not buried in Israel).
Yosef classically represents the aspect of Yesod, and it could be said that Binyomin, as the completion of the twelve tribes, also represents the aspect of malchus. These two aspects are always intertwined. This could also explain why the first king of the Jewish people was specifically chosen from the tribe of Binyomin. Binyomin is the aspect of malchus, and he is also the tribe born in Eretz Yisroel. The purpose of the king is to solidify the Jewish people's claim to the land of Israel, and to rid the world of the forces of evil, embodied in the nation of Amalek.
It is interesting to note that while Binyomin was the only tribe to be born in Eretz Yisroel, Yosef's birth was the impetus for Yacov to return to Eretz Yisrael, as there was no longer a need to fear Esav (as per Rashi on the verse of Yosef's birth). The Ramchal says that Yosef includes Binyomin, as it says "יוסף לי בן אחר" - Rochel's name for Yosef included a prayer for another son, which was Binyomin. Thus, we could say that an aspect of Yosef was included in Binyomin, and vice versa. This would explain Yosef's special love for Eretz Yisroel that earned him the merit of being buried in Shechem, as well as the title עברי, Hebrew (as opposed to Moshe who was referred to as מצרי, Egyptian, and was not buried in Israel).
Yosef classically represents the aspect of Yesod, and it could be said that Binyomin, as the completion of the twelve tribes, also represents the aspect of malchus. These two aspects are always intertwined. This could also explain why the first king of the Jewish people was specifically chosen from the tribe of Binyomin. Binyomin is the aspect of malchus, and he is also the tribe born in Eretz Yisroel. The purpose of the king is to solidify the Jewish people's claim to the land of Israel, and to rid the world of the forces of evil, embodied in the nation of Amalek.
Wednesday, November 24, 2010
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."
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.
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.
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.
Friday, November 19, 2010
Vayishlach - Yakov, Rochel and Binyomin
Why is Yakov given another name? What is the significance of the name Yisrael? Why is it given immediately before Binyomin's birth? Why does Rochel die as Binyomin is born? What is the secret spiritual power of Binyomin?
Find out in this week's Parsha Podcast.
Running time: 24:12
Find out in this week's Parsha Podcast.
Running time: 24:12
Tuesday, May 25, 2010
Thoughts on 5770 and Geulah
Before I begin this post, I want to preface it with a thought on the Gemara in Sanhedrin (97b) which was recently learned in the Daf Yomi. The Gemara quotes the statement of R' Shmuel Bar Nachmeni in the name of R' Yonasan, "Let the bones of those who calculate the end blow up." This is based on the passuk in Chavakuk which says, "כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בא יבא לא יאחר" - "There is another vision of an appointed time, the final redemption, which will not be found false; If it takes a long time in coming, wait for it, it will come, it will not be late." Here the drasha is on the words "ויפח לקץ" which literally mean "the end that is spoken of of." The word "ויפח" can also be translated as blow up (as in blowing up a balloon). This would seem to discourage us from trying to figure out the end. Nevertheless, the second half of the drasha explains that the reason why the 'bones of those who calculate will blow up,' is because by doing so, when the time that they have calculated passes, people will give up hope from continuing to wait. Thus, the passuk is telling us that we can't make a calculation such that people will give up on Moshiach's arrival. Rather, if a calculation is made, it must not discourage people from continuing to wait, and they must still know that, no matter what, he will arrive at the very moment that is intended by Hashem.
With that said, the following ideas are my own observations and they may or may not have deep significance. Furthermore, as I believe I have mentioned in the past, I once heard from a certain Rav in my neighborhood that the Ramban says that every year has a hint in the Torah that Moshiach will come, because every year has the potential for Moshiach's arrival. Thus, we must be assured that even if the following turns out to be insignificant, we must not give up hope from waiting. In any event, I believe that the year we are currently in may be a significant turning point in the Geulah process, as I will try to demonstrate.
The basis of the thoughts that follow is the year we are currently in, תש"ע - 5770. If one looks at the places where this number (תש"ע - 770) appears in the Torah, there are some extremely interesting findings. I first took notice of this in last week's parsha, Parshas Nasso, where the number 770 (תש"ע) appears fourteen times. Thirteen of these times is in the word קערת, which is repeated in the offerings of the nesi'im which were brought in the dedication of the mishkan. This would not seem to have too much significance until one looks carefully at the midrash. There it goes through the special intent that was completely different for each of the seemingly identical offerings brought by the nesi'im. The midrash deals with the significance of every facet of the offerings, as well as the measures of each offering and what the numbers represent. The focus of the offering of the nasi of the tribe of Reuven completely centered around the fact that Reuven attempted to save Yosef from the anger of his brothers. Thus, the midrash reads the word קערת as עקרת, a reference to Reuven being the main (עיקר) one who saved Yosef. This is the first hint that the number 770 has to do with Yosef. This hint can also be found in a Rashi in Tehillim on the verse (113:9) "מושיבי עקרת הבית אם הבנים שמחה" - "He places the barren of the household to be the joyous mother of children." Rashi there says that this 'barren woman' is reference to ציון, another name for Yerushalayim, which is desolate and empty of her children. The word ציון and יוסף share the gematria of 156 (as is noted in Kol Hator), and thus we find that the midrash states that whatever happened to Yosef happened to Tzion, and vice versa. Thus, we again see that Yosef is connected to the number 770. What is even more interesting is that the midrash, in explaining the word כסף, which is next to קערת, brings an interesting verse to explain it. The verse is from Mishlei (10:20), "כסף נבחר לשון צדיק" - "Choicest silver is the tongue of the righteous." Thus, all of the thirteen times that the Torah mentions the word קערת, the value of which is 770, in this context, it is directly followed by the concept of silver which is associated with the צדיק. Yosef is the one who is always referred to as the צדיק יסוד עולם, the righteous one who is the foundation of the world, and thus we see an important connection between the year we are currently in (קערת = תש"ע) and Yosef hatzadik (hinted to in the word כסף). It is also significant that this theme is constantly repeated in the very psukim that are talking about the initial dedication of the mishkan, and the Shechina that accompanied it. Another interesting point is that the midrash says that the combined gematriahs of the two words קערת כסף is 930, which corresponds to the length of the life of Adam Harishon. Yosef is also intimately connected to Adam Harishon's lifespan, because the very fact that Adam's life was limited to this amount of time was a result of the sin, which also created the necessity for there to be a Moshiach ben Yosef who would rectify that sin. Based on this, it is interesting to note that the word תשע, nine, which also has the numerical value of 770, first appears in the enumeration of the lifespan of Adam in Beraishis (5:5).
Now, let's move on to the other place in Parshas Nasso where the number 770 appears. It is found in chapter 5, verse 7. There the Torah is speaking about the concept of someone who was acting as a guardian over an item that belonged to his friend. He claimed that the item had been lost or stolen, and then swore to that fact. Afterwards, it became clear that he had actually misappropriated it for himself. In such a case, the Torah states that the thief must now return the value of the stolen object and also add on a fifth of its value as well. The numerical value of the word "וחמישתו" - "a fifth" is also 770. This would not seem to be so significant until we actually read the pasuk inside. There we see that word that follows "וחמישתו" is the word "יסף" which, in context, means to add on. Again, Yosef is next to the word that hints to the year we are currently in. Another interesting thought is that the passuk could be read "וחמישתו" - in the fifth millenium - "יסף עליו" - add on the value [of the word וחמישתו, which is 770, and brings us to 5770]. It is also significant that the Ba'al Haturim mentions that in the previous passuk, the Torah refers to this sin as "חטאת האדם" - the sin of Adam (see there). Again, as we saw in the previous disussion of the nesi'im, Moshiach ben Yosef is a rectification of that sin of Adam.
Now we will turn to earlier places in the Torah where this number appears, and we will see some extremely interesting connections and hints to Yosef. The first place the number 770 appears is in the word תמשל, "you shall rule," which appears in Beraishis 4:7. This is the passuk that is Hashem's exhortation to Kayin to be careful not to fall into the trap that awaits him with his relationship with Hevel. In speaking of the sin that potentially awaits him, Hashem says, "ואתה תמשל בו" - You will rule over it. This sin, as we have noted in a previous post, was the classic sin of a fallen Moshiach ben Yosef, and the imperative of the verse seems to be stating that in the end, the final Moshiach ben Yosef will overcome and dominate the destructive force that was unleashed in the world through Adam's sin, which resulted in Kayin's sin.
Even more significant, however, is the second place where the word תמשל (whose numerical value is 770) occurs. This is in Beraishis (37:8). This verse is right in the middle of the story of Yosef, where he has just told his brothers about the dreams that he had. As is noted in Sefer Kol Hator, this was the very moment that Yosef stepped into the role of Moshiach ben Yosef. The response of his brothers is recorded in that verse, "המלך תמלך עלינו אם משול תמשל בנו" - "Will you be king over us, or will you rule over us?" The very word "תמשל" - "rule over us" has the gematria of 770, seeming to imply that this year has a deep connection to Yosef's rule over the Jewish people.
Another significant place that we see a word with the gematria of 770 is found in Beraishis 38:29. This is found in the following chapter which took place right after Yosef was sold, when the Torah records the story of the birth of Yehuda's two sons Zerach and Peretz. There, in speaking of the birth of Peretz, the Torah tells us the words that were said when Peretz 'burst forth,' being born first, though it initially seemed his twin would be first. The passuk says, "ותאמר מה פרצת עליך פרץ" - "And she said, how have you burst forth!" The word פרצת, 'burst forth,' refers to the nature of Moshiach which bursts forth, and has the numerical value of 770. Although this passuk is clearly speaking of the concept of Moshiach ben Dovid, nevertheless, we find that Moshiach ben Yosef always contains an aspect of Moshiach ben Dovid within him, and ultimately, the process of Geulah involves a joining of Moshiach ben Yosef and Moshiach ben Dovid.
This is particularly significant because we find that every period of time that involves Moshiach ben Yosef actually splits into two halves (and this occurs on multiple levels), the first being of a more external or superficial revelation of Moshiach ben Yosef, the second being a Moshiach ben Dovid type of revelation, that is, a more internal and miraculous type of revelation. Thus, the sixth millennium (from the year 5000-6000) is the millennium of Yosef, who corresponds to the sixth Sefirah of the lower seven, which is Yesod (as we see in the passuk צדיק יסוד עולם). This millennium is broken down into two halves, the first of which is the 'night' of the sixth day (from 5000/1240 until 5500/1740 which corresponds to 6 PM Thursday night - 6 AM Friday morning). This is the concealed aspect of the sixth day. The second half of the millennial day, from 5500/1740 until 6000/2240, corresponds to the revealed aspect of the sixth millennium, or the Moshiach ben Dovid aspect within Moshiach ben Yosef. This second half of the millennium further breaks down into two parts as well, one of which is more hidden, and one of which is more revealed. Thus, the period of time between the years 5500/1740 and 5750/1990 constitutes a more concealed aspect (the aspect of Yosef), whereas the years from 5750/1990 until 6000/2240 constitute the revealed part (or Dovid aspect of Yosef) of this half millennium.
[It might be illustrative to think of this in terms of Yosef himself, in his external or superficial aspect, as the leader of Egypt. This is what is revealed to the masses, and what the world sees. On a deeper level, there is a hidden aspect of Yosef, a פנימיות which could be referred to as צפנת פענח, the revealer of secrets. This is the deeper aspect of Yosef, or what we could call the Moshiach ben Dovid aspect of Moshiach ben Yosef. This distinction is referred to in Kol Hator as the aspects of Yosef ben Rochel and Yosef ben Yakov.]
This last point explains the significance of something else that we discussed, which is the advent of Mincha Gedolah on Rosh Chodesh Av of this year. We saw that Mincha Gedolah is the time that corresponds to the counterforce against the Erev Rav. The question is, Why? We saw that the Erev Rav gains power at noon, so why do Chazal wait, as it were, to unleash the power of our tefillah until twelve thirty? It could be possible to explain that since the second half of the hour always denotes the more inner dimension - the Dovid aspect - of the spiritual potential of that time, it is only through that inner dimension that one can overcome the forces of evil. This would also explain why the publication of the book Kol Hator could not occur until 1968. Although there was an incredible revelation that occurred at the beginning of the sixth hour, which corresponds to the year 1948, it was only able to be seen on the external level of Yosef 'the ruler of Egypt'. The Dovid aspect within Yosef 'צפנת פענח', or the inner dimension of the revelation that occurred in 1948, was not to be revealed until 1968, with the publication of Kol Hator. Similarly, 5750/1990 was the beginning of the seventh hour in which we now stand, but all of the revelations that have been occurring have been in the external aspect of Yosef, the incredible scientific and technological breakthroughs that are the external aspect of the deeper dimension of the new Shefa that is pouring down from heaven. This is a result of the fact that we have entered the second half of the second half of the millenium. We are now about to pass the mid-hour point, which means that we are entering into the deeper dimension of this hour, when the Dovid aspect of Yosef (צפנת פענח) will be revealed. This is when the power of Yosef rises, on the wings of its inner dimension, and can finally begin to do battle with the external forces of the Erev Rav and Esav, who he is destined to vanquish.
With this in mind, we can see a possible explanation as to why the word פרצת, "bursting forth" has the gematria of our year. It refers to the Dovid aspect of Yosef which comes into play in תש"ע - 5770, on Rosh Chodesh Av.
We can further see this dual relationship, where the first half is an external/superficial (Yosef) aspect hiding the inner dimension, and the second half is the internal (Dovid) aspect, in the following observation. We have previously seen that the millennium can be divided into twenty four hours. These hours each consist of forty one and two-thirds years. The division of the millennium can also be done into twelve hours, where each hour will be eighty three and a third years. This is because every two hours are really components of a greater hour. Thus, each of the 41-year hours is also half of an 83-year hour. We can thus see that the fifth hour (1907-1948) and sixth hour (1948-1990) are two parts of a larger hour. The first period is thus the exterior aspect of the inner dimension that is revealed in the second period. During the first period, the world experienced the most wrenching transformation that it has ever known. It was characterized by two world wars, and millions upon millions of deaths. It also saw the incomprehensibly brutal murder of over six million Jews, and the events that would lead up to the creation of an official homeland for the Jewish people. I will leave it to your own minds to develop this deep idea to its fullest, but suffice it to say that the fifth hour was the hour of a certain redemptive process developing in an external and hidden way, while the sixth hour was the hour of the revelation of the inner dimension of that process. This repeats itself with the sixth and seventh hours, as well, where that which was revealed in the sixth hour (1948-1990) is, relatively speaking, the external aspect of that which is to be revealed as the inner dimension in the seventh hour (1990-2031).
With this idea, we can also understand something else that was mentioned in a previous post, which is the statement of the Gemara in Sanhedrin (38b) that the seventh hour of the original sixth day of creation was when Hashem married Adam to Chava. It was during that hour that Adam was made to sleep so Hashem could separate Chava from him, and thereby bring them back together, marrying them as man and wife. This was the external aspect of what was to occur in the following hour, where they would actually have relations and thereby bring children into the world. This aspect also corresponds to what the Zohar says is the purpose of the current seventh hour (1990-2031), which is the rebuilding of the Beis Hamidash, which is the rejoining of the Jewish people with the Shechina (the Divine presence), as well as the aspect of הקדוש ברוך הוא with שכינה. This is the outer dimension of Yosef, which will be followed in the eighth hour by the inner dimension of Dovid, whose job is Techiyas Hameisim, revival of the dead, which the Zohar says occurs in 5790/2030.
The final place that we will discuss where we find a word with the value 770 is at the end of the story of Yosef and his brothers, when they have completed the tikkun and Yosef has revealed himself. As described in Beraishis 45:22, Yosef gave each of them חלפות שמלת, new clothing. The numerical value of שמלת, clothing, is 770, as we discussed at length in a previous post. It is extremely interesting that before the story reached this climax, when the brothers took out their sacks to prove that they did not contain Yosef's goblet, they tore their clothing when the goblet was found in Binyomin's sack. There (Beraishis 44:13), the Torah uses the same word for clothing and says, "ויקרעו שמלתם" - "They tore their garments." Paradoxically, this tearing of their garments in grief was the beginning of the final revelation of Yosef. Yosef would replace those garments in the passuk mentioned above. [By the way, it is interesting that the word referring to Biyomin's sack is "באמתחת" has a gematria of 851, the same as the value of the words בעתה אחישנה, in its time I will hasten it.]
Again, as I wrote at the beginning of this post, although these ideas are extremely powerful and exciting, it is important to remember that the Geulah process is just that - a process. It is likely that Rosh Chodesh Av will come and go with no discernible difference before and after. However, I firmly believe that we will look back at the date and see that a cosmic shift occurred that moved us ever closer to our final redemption, במהרה בימינו אמן.
With that said, the following ideas are my own observations and they may or may not have deep significance. Furthermore, as I believe I have mentioned in the past, I once heard from a certain Rav in my neighborhood that the Ramban says that every year has a hint in the Torah that Moshiach will come, because every year has the potential for Moshiach's arrival. Thus, we must be assured that even if the following turns out to be insignificant, we must not give up hope from waiting. In any event, I believe that the year we are currently in may be a significant turning point in the Geulah process, as I will try to demonstrate.
The basis of the thoughts that follow is the year we are currently in, תש"ע - 5770. If one looks at the places where this number (תש"ע - 770) appears in the Torah, there are some extremely interesting findings. I first took notice of this in last week's parsha, Parshas Nasso, where the number 770 (תש"ע) appears fourteen times. Thirteen of these times is in the word קערת, which is repeated in the offerings of the nesi'im which were brought in the dedication of the mishkan. This would not seem to have too much significance until one looks carefully at the midrash. There it goes through the special intent that was completely different for each of the seemingly identical offerings brought by the nesi'im. The midrash deals with the significance of every facet of the offerings, as well as the measures of each offering and what the numbers represent. The focus of the offering of the nasi of the tribe of Reuven completely centered around the fact that Reuven attempted to save Yosef from the anger of his brothers. Thus, the midrash reads the word קערת as עקרת, a reference to Reuven being the main (עיקר) one who saved Yosef. This is the first hint that the number 770 has to do with Yosef. This hint can also be found in a Rashi in Tehillim on the verse (113:9) "מושיבי עקרת הבית אם הבנים שמחה" - "He places the barren of the household to be the joyous mother of children." Rashi there says that this 'barren woman' is reference to ציון, another name for Yerushalayim, which is desolate and empty of her children. The word ציון and יוסף share the gematria of 156 (as is noted in Kol Hator), and thus we find that the midrash states that whatever happened to Yosef happened to Tzion, and vice versa. Thus, we again see that Yosef is connected to the number 770. What is even more interesting is that the midrash, in explaining the word כסף, which is next to קערת, brings an interesting verse to explain it. The verse is from Mishlei (10:20), "כסף נבחר לשון צדיק" - "Choicest silver is the tongue of the righteous." Thus, all of the thirteen times that the Torah mentions the word קערת, the value of which is 770, in this context, it is directly followed by the concept of silver which is associated with the צדיק. Yosef is the one who is always referred to as the צדיק יסוד עולם, the righteous one who is the foundation of the world, and thus we see an important connection between the year we are currently in (קערת = תש"ע) and Yosef hatzadik (hinted to in the word כסף). It is also significant that this theme is constantly repeated in the very psukim that are talking about the initial dedication of the mishkan, and the Shechina that accompanied it. Another interesting point is that the midrash says that the combined gematriahs of the two words קערת כסף is 930, which corresponds to the length of the life of Adam Harishon. Yosef is also intimately connected to Adam Harishon's lifespan, because the very fact that Adam's life was limited to this amount of time was a result of the sin, which also created the necessity for there to be a Moshiach ben Yosef who would rectify that sin. Based on this, it is interesting to note that the word תשע, nine, which also has the numerical value of 770, first appears in the enumeration of the lifespan of Adam in Beraishis (5:5).
Now, let's move on to the other place in Parshas Nasso where the number 770 appears. It is found in chapter 5, verse 7. There the Torah is speaking about the concept of someone who was acting as a guardian over an item that belonged to his friend. He claimed that the item had been lost or stolen, and then swore to that fact. Afterwards, it became clear that he had actually misappropriated it for himself. In such a case, the Torah states that the thief must now return the value of the stolen object and also add on a fifth of its value as well. The numerical value of the word "וחמישתו" - "a fifth" is also 770. This would not seem to be so significant until we actually read the pasuk inside. There we see that word that follows "וחמישתו" is the word "יסף" which, in context, means to add on. Again, Yosef is next to the word that hints to the year we are currently in. Another interesting thought is that the passuk could be read "וחמישתו" - in the fifth millenium - "יסף עליו" - add on the value [of the word וחמישתו, which is 770, and brings us to 5770]. It is also significant that the Ba'al Haturim mentions that in the previous passuk, the Torah refers to this sin as "חטאת האדם" - the sin of Adam (see there). Again, as we saw in the previous disussion of the nesi'im, Moshiach ben Yosef is a rectification of that sin of Adam.
Now we will turn to earlier places in the Torah where this number appears, and we will see some extremely interesting connections and hints to Yosef. The first place the number 770 appears is in the word תמשל, "you shall rule," which appears in Beraishis 4:7. This is the passuk that is Hashem's exhortation to Kayin to be careful not to fall into the trap that awaits him with his relationship with Hevel. In speaking of the sin that potentially awaits him, Hashem says, "ואתה תמשל בו" - You will rule over it. This sin, as we have noted in a previous post, was the classic sin of a fallen Moshiach ben Yosef, and the imperative of the verse seems to be stating that in the end, the final Moshiach ben Yosef will overcome and dominate the destructive force that was unleashed in the world through Adam's sin, which resulted in Kayin's sin.
Even more significant, however, is the second place where the word תמשל (whose numerical value is 770) occurs. This is in Beraishis (37:8). This verse is right in the middle of the story of Yosef, where he has just told his brothers about the dreams that he had. As is noted in Sefer Kol Hator, this was the very moment that Yosef stepped into the role of Moshiach ben Yosef. The response of his brothers is recorded in that verse, "המלך תמלך עלינו אם משול תמשל בנו" - "Will you be king over us, or will you rule over us?" The very word "תמשל" - "rule over us" has the gematria of 770, seeming to imply that this year has a deep connection to Yosef's rule over the Jewish people.
Another significant place that we see a word with the gematria of 770 is found in Beraishis 38:29. This is found in the following chapter which took place right after Yosef was sold, when the Torah records the story of the birth of Yehuda's two sons Zerach and Peretz. There, in speaking of the birth of Peretz, the Torah tells us the words that were said when Peretz 'burst forth,' being born first, though it initially seemed his twin would be first. The passuk says, "ותאמר מה פרצת עליך פרץ" - "And she said, how have you burst forth!" The word פרצת, 'burst forth,' refers to the nature of Moshiach which bursts forth, and has the numerical value of 770. Although this passuk is clearly speaking of the concept of Moshiach ben Dovid, nevertheless, we find that Moshiach ben Yosef always contains an aspect of Moshiach ben Dovid within him, and ultimately, the process of Geulah involves a joining of Moshiach ben Yosef and Moshiach ben Dovid.
This is particularly significant because we find that every period of time that involves Moshiach ben Yosef actually splits into two halves (and this occurs on multiple levels), the first being of a more external or superficial revelation of Moshiach ben Yosef, the second being a Moshiach ben Dovid type of revelation, that is, a more internal and miraculous type of revelation. Thus, the sixth millennium (from the year 5000-6000) is the millennium of Yosef, who corresponds to the sixth Sefirah of the lower seven, which is Yesod (as we see in the passuk צדיק יסוד עולם). This millennium is broken down into two halves, the first of which is the 'night' of the sixth day (from 5000/1240 until 5500/1740 which corresponds to 6 PM Thursday night - 6 AM Friday morning). This is the concealed aspect of the sixth day. The second half of the millennial day, from 5500/1740 until 6000/2240, corresponds to the revealed aspect of the sixth millennium, or the Moshiach ben Dovid aspect within Moshiach ben Yosef. This second half of the millennium further breaks down into two parts as well, one of which is more hidden, and one of which is more revealed. Thus, the period of time between the years 5500/1740 and 5750/1990 constitutes a more concealed aspect (the aspect of Yosef), whereas the years from 5750/1990 until 6000/2240 constitute the revealed part (or Dovid aspect of Yosef) of this half millennium.
[It might be illustrative to think of this in terms of Yosef himself, in his external or superficial aspect, as the leader of Egypt. This is what is revealed to the masses, and what the world sees. On a deeper level, there is a hidden aspect of Yosef, a פנימיות which could be referred to as צפנת פענח, the revealer of secrets. This is the deeper aspect of Yosef, or what we could call the Moshiach ben Dovid aspect of Moshiach ben Yosef. This distinction is referred to in Kol Hator as the aspects of Yosef ben Rochel and Yosef ben Yakov.]
This last point explains the significance of something else that we discussed, which is the advent of Mincha Gedolah on Rosh Chodesh Av of this year. We saw that Mincha Gedolah is the time that corresponds to the counterforce against the Erev Rav. The question is, Why? We saw that the Erev Rav gains power at noon, so why do Chazal wait, as it were, to unleash the power of our tefillah until twelve thirty? It could be possible to explain that since the second half of the hour always denotes the more inner dimension - the Dovid aspect - of the spiritual potential of that time, it is only through that inner dimension that one can overcome the forces of evil. This would also explain why the publication of the book Kol Hator could not occur until 1968. Although there was an incredible revelation that occurred at the beginning of the sixth hour, which corresponds to the year 1948, it was only able to be seen on the external level of Yosef 'the ruler of Egypt'. The Dovid aspect within Yosef 'צפנת פענח', or the inner dimension of the revelation that occurred in 1948, was not to be revealed until 1968, with the publication of Kol Hator. Similarly, 5750/1990 was the beginning of the seventh hour in which we now stand, but all of the revelations that have been occurring have been in the external aspect of Yosef, the incredible scientific and technological breakthroughs that are the external aspect of the deeper dimension of the new Shefa that is pouring down from heaven. This is a result of the fact that we have entered the second half of the second half of the millenium. We are now about to pass the mid-hour point, which means that we are entering into the deeper dimension of this hour, when the Dovid aspect of Yosef (צפנת פענח) will be revealed. This is when the power of Yosef rises, on the wings of its inner dimension, and can finally begin to do battle with the external forces of the Erev Rav and Esav, who he is destined to vanquish.
With this in mind, we can see a possible explanation as to why the word פרצת, "bursting forth" has the gematria of our year. It refers to the Dovid aspect of Yosef which comes into play in תש"ע - 5770, on Rosh Chodesh Av.
We can further see this dual relationship, where the first half is an external/superficial (Yosef) aspect hiding the inner dimension, and the second half is the internal (Dovid) aspect, in the following observation. We have previously seen that the millennium can be divided into twenty four hours. These hours each consist of forty one and two-thirds years. The division of the millennium can also be done into twelve hours, where each hour will be eighty three and a third years. This is because every two hours are really components of a greater hour. Thus, each of the 41-year hours is also half of an 83-year hour. We can thus see that the fifth hour (1907-1948) and sixth hour (1948-1990) are two parts of a larger hour. The first period is thus the exterior aspect of the inner dimension that is revealed in the second period. During the first period, the world experienced the most wrenching transformation that it has ever known. It was characterized by two world wars, and millions upon millions of deaths. It also saw the incomprehensibly brutal murder of over six million Jews, and the events that would lead up to the creation of an official homeland for the Jewish people. I will leave it to your own minds to develop this deep idea to its fullest, but suffice it to say that the fifth hour was the hour of a certain redemptive process developing in an external and hidden way, while the sixth hour was the hour of the revelation of the inner dimension of that process. This repeats itself with the sixth and seventh hours, as well, where that which was revealed in the sixth hour (1948-1990) is, relatively speaking, the external aspect of that which is to be revealed as the inner dimension in the seventh hour (1990-2031).
With this idea, we can also understand something else that was mentioned in a previous post, which is the statement of the Gemara in Sanhedrin (38b) that the seventh hour of the original sixth day of creation was when Hashem married Adam to Chava. It was during that hour that Adam was made to sleep so Hashem could separate Chava from him, and thereby bring them back together, marrying them as man and wife. This was the external aspect of what was to occur in the following hour, where they would actually have relations and thereby bring children into the world. This aspect also corresponds to what the Zohar says is the purpose of the current seventh hour (1990-2031), which is the rebuilding of the Beis Hamidash, which is the rejoining of the Jewish people with the Shechina (the Divine presence), as well as the aspect of הקדוש ברוך הוא with שכינה. This is the outer dimension of Yosef, which will be followed in the eighth hour by the inner dimension of Dovid, whose job is Techiyas Hameisim, revival of the dead, which the Zohar says occurs in 5790/2030.
The final place that we will discuss where we find a word with the value 770 is at the end of the story of Yosef and his brothers, when they have completed the tikkun and Yosef has revealed himself. As described in Beraishis 45:22, Yosef gave each of them חלפות שמלת, new clothing. The numerical value of שמלת, clothing, is 770, as we discussed at length in a previous post. It is extremely interesting that before the story reached this climax, when the brothers took out their sacks to prove that they did not contain Yosef's goblet, they tore their clothing when the goblet was found in Binyomin's sack. There (Beraishis 44:13), the Torah uses the same word for clothing and says, "ויקרעו שמלתם" - "They tore their garments." Paradoxically, this tearing of their garments in grief was the beginning of the final revelation of Yosef. Yosef would replace those garments in the passuk mentioned above. [By the way, it is interesting that the word referring to Biyomin's sack is "באמתחת" has a gematria of 851, the same as the value of the words בעתה אחישנה, in its time I will hasten it.]
Again, as I wrote at the beginning of this post, although these ideas are extremely powerful and exciting, it is important to remember that the Geulah process is just that - a process. It is likely that Rosh Chodesh Av will come and go with no discernible difference before and after. However, I firmly believe that we will look back at the date and see that a cosmic shift occurred that moved us ever closer to our final redemption, במהרה בימינו אמן.
Friday, March 27, 2009
Moshiach ben Binyomin?
On the Shabbos before Purim, my rav shared a very interesting thought, which started me thinking.
When Mordechai refused to bow down to Haman, the sages of his time challenged him. They asked why he was putting himself and the Jewish people in danger, and said that we have a precedent from Yakov Avinu - he and all of his family bowed down in front of Esav. Certainly one can bow down in front of Esav's progeny, Haman!
To this Mordechai responded and said that while it was true that all of their ancestors bowed down, his own ancestor, Binyomin, was not yet born and was the only tribe that did not prostrate in front of Esav. Mordechai therefore explained that he had his own precedent to follow.
Another interesting thought that I have seen is that it was Shaul, who was a descendant of Binyomin, who was sent on the mission to destroy Amalek, the grandson of Esav who represents all of the evil in the world. Mordechai, a descendant of Binyomin would be the vehicle for the downfall of Amalek's descendant Haman.
It is also worthy of noting that our sages tell us that Yosef was originally supposed to have twelve tribes, similar to Yakov. However, due to a sin, ten of the twelve were given to Binyomin. Each of Binyomin's ten sons were named after Yosef in some way (as Rashi notes).
Also interesting to note is that just as we find the concept of the connection between Moshiach ben Yosef and Moshiach ben Dovid, there is also a clear connection between Yehuda (מב"ד) and Binyomin (perhaps מב"י?) that is worthy of explanation. In fact, Shaul was supposed to have been the Moshiach ben Yosef for Dovid as Moshiach ben Dovid, if not for the fact that he ended up being unworthy.
I was told that while we do indeed find that Moshiach ben Dovid must be from the physical lineage of Dovid Hamelech, there does not seem to be a source stating that Moshiach ben Yosef must actually be from Yosef. This is actually quite an important point, because there are opinions that the tribes of Ephraim and Menashe were both lost to Klal Yisrael, so if it was necessary for MBY to be from either of those two tribes, we might find ourselves in a quandary. In any event, the tribe of Binyomin still exists as a significant part of Klal Yisrael, as the Jewish people today are composed of what was the kingdom of Judah, which consisted of the tribes of Yehuda, Binyomin and some Leviim and Kohanim.
It is also significant to note that the Beis Hamikdash was located on the border between Yehuda and Binyomin's portions in Eretz Yisroel, indicating a spiritual partnership between the two in being the vehicle for bringing Hashem's Divine Presence into the world.
Something else that comes to mind is that Binyomin was blessed by Yosef with the bracha of חן - grace, which Rebbe Nachman explains is the power of Torah and Tefillah (prayer) that bring about Hashem's response. These are the very tools that Moshiach will use to bring the world to its ultimate rectification.
When Mordechai refused to bow down to Haman, the sages of his time challenged him. They asked why he was putting himself and the Jewish people in danger, and said that we have a precedent from Yakov Avinu - he and all of his family bowed down in front of Esav. Certainly one can bow down in front of Esav's progeny, Haman!
To this Mordechai responded and said that while it was true that all of their ancestors bowed down, his own ancestor, Binyomin, was not yet born and was the only tribe that did not prostrate in front of Esav. Mordechai therefore explained that he had his own precedent to follow.
Another interesting thought that I have seen is that it was Shaul, who was a descendant of Binyomin, who was sent on the mission to destroy Amalek, the grandson of Esav who represents all of the evil in the world. Mordechai, a descendant of Binyomin would be the vehicle for the downfall of Amalek's descendant Haman.
It is also worthy of noting that our sages tell us that Yosef was originally supposed to have twelve tribes, similar to Yakov. However, due to a sin, ten of the twelve were given to Binyomin. Each of Binyomin's ten sons were named after Yosef in some way (as Rashi notes).
Also interesting to note is that just as we find the concept of the connection between Moshiach ben Yosef and Moshiach ben Dovid, there is also a clear connection between Yehuda (מב"ד) and Binyomin (perhaps מב"י?) that is worthy of explanation. In fact, Shaul was supposed to have been the Moshiach ben Yosef for Dovid as Moshiach ben Dovid, if not for the fact that he ended up being unworthy.
I was told that while we do indeed find that Moshiach ben Dovid must be from the physical lineage of Dovid Hamelech, there does not seem to be a source stating that Moshiach ben Yosef must actually be from Yosef. This is actually quite an important point, because there are opinions that the tribes of Ephraim and Menashe were both lost to Klal Yisrael, so if it was necessary for MBY to be from either of those two tribes, we might find ourselves in a quandary. In any event, the tribe of Binyomin still exists as a significant part of Klal Yisrael, as the Jewish people today are composed of what was the kingdom of Judah, which consisted of the tribes of Yehuda, Binyomin and some Leviim and Kohanim.
It is also significant to note that the Beis Hamikdash was located on the border between Yehuda and Binyomin's portions in Eretz Yisroel, indicating a spiritual partnership between the two in being the vehicle for bringing Hashem's Divine Presence into the world.
Something else that comes to mind is that Binyomin was blessed by Yosef with the bracha of חן - grace, which Rebbe Nachman explains is the power of Torah and Tefillah (prayer) that bring about Hashem's response. These are the very tools that Moshiach will use to bring the world to its ultimate rectification.
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