Moshiach ben Yosef and Amalek

For the past few weeks, even though I have been out of the blogging mode of Moshiach ben Yosef, I have not been completely inactive. I started to tell my son a very long night time story. We call it the Torah story. I started from the beginning with Adam Harishon and spoke through a lot of the Moshiach podcasts. I also told him a lot of the material from Rav Shimon Kessin's tapes on Pesach and Yetzias mitzrayim which, by the way, are amazing.

Some interesting thoughts that we discussed tonight were as follows.

We were speaking about how Sha'ul Hamelech was to be the precursor to Dovid Hemelech. This meant that Sha'ul was an aspect of Moshiach ben Yosef to Dovid as Moshiach ben Dovid. It is very interesting that in a number of the stories where we see someone playing the role of Moshiach ben Yosef, that character many times teeters on the edge of destruction. In some cases, as is the case of Sha'ul, he falls in. This was also the case with Yeravam ben Nevat.

As we were talking I realized that this is because of the fact that Moshiach ben Yosef's job is to release the sparks from the side of Evil. The only way to release these sparks, however, is to actually enter into the Evil itself. We see a great example of this with the Jewish people entering into Egypt in order to free the sparks that were trapped there. It could only be done correctly while in the physical proximity of the Evil that was holding the sparks. Thus, in Moshiach ben Yosef's case, he must enter into the forces of darkness, and release the light. The danger is that he will fall into the darkness.

My son asked me why Sha'ul then did not dress up as an Egyptian. At first I didn't understand what he meant. Then, I realized that he was asking that if the sparks were trapped in Egypt, why didn't Shaul, who was Moshiach ben Yosef, descend to Egypt in order to release the sparks from there.

I explained to him (based on Rav Kessin's shiurim) that after the Jews left Mitzrayim, as they were about to enter into the Yam Suf, Moshe turns to the Jewish people and tells them they will never see Egypt or the Egyptians again. This in essence means that the sparks of kedusha would never be trapped in Egypt again. Instead, they would be placed in another nation, from which the Jewish people would need to release them. The nation of Amalek.

Thus, one of the essential jobs of Moshiach ben Yosef will be to utterly destroy Amalek. This explains why Sha'ul was entrusted with the job to destroy Amalek. Since he was Moshiach ben Yosef, it naturally follows. This also explains why Sha'ul lost his kingship when he failed in that task. This was his essential task as the precursor to Dovid, who was to be Moshiach ben Dovid. When he failed, his whole purpose was lost, and the opportunity for the coupling of Moshiach ben Yosef and Moshiach ben Dovid was lost at that point.

It is interesting that once he fails in his task, Sha'ul begins to run after Dovid to kill him. He perceives that Dovid is trying to steal his throne. The irony is that he destroyed his own throne, and that his throne and his significance would not have been usurped by Dovid at all had he not failed in his job.

It is also interesting to note that Dovid had a very strong relationship with Yonasan, Sha'ul's son, and even married Sha'ul's daughter Michal. Clearly Dovid and Sha'ul were meant to have a deep bond. Nevertheless, Sha'ul's failure in his task destroyed the very bond that was to be created. When the goal of unity is lost, the opposite occurs - a desire for destruction. Sadly, Sha'ul was bent on Dovid's destruction, but in the end it was this very quest that caused his own demise. When Shaul saw that the Kohanim of the city of Nov had helped Dovid, he killed them all. As a result of this, it was decreed that Sha'ul and his sons would be killed in battle.

In a nutshell, when Moshiach ben Yosef fails, he falls into the abyss. This abyss is actually the very concept of Amalek itself. Amalek's essence is self destruction to prevent unity. The prime example of this is when the Jewish people leave Egypt on the way to receive the Torah of Moshiach, and they are intercepted by a suicidal nation of Amalek, who are willing to take on Hashem Himself - with no chance of survival - just to prevent the unity of the Jewish people with Hashem. It was this very act that caused them to be the new container for the forces of evil after Egypt. Sha'ul fell into this very concept.

We see a parallel to this at the very root of the conception of Amalek. The grandfather of Amalek was Esav. Esav, as we have mentioned, was meant to be Moshiach ben Yosef. His very failure meant a few of the things we have spoken about in regards to Shaul. First, Esav became bent on the destruction of Yakov, who was Moshiach ben Dovid. Secondly, the result was the ultimate disconnection - Yakov was forced to flee from Esav, just as Dovid was forced to flee from Sha'ul. Sha'ul's story ended in death for himself and his family. Esav's story ended with the birth of Amalek, who would end up representing the force of Evil, separation, and death in the world.

Understanding Moshiach - part 3

I have recorded a third episode of the Moshiach podcast. Again, there is a lot of new material that has not been posted here from the Kessin brothers and running time is about a half hour.

Here's the description from Itunes:

In this podcast we continue to explore the Jewish nation's role in bringing the ultimate redemption of Mankind. We accompany them in their journey through the exile and understand how their mission is completed through their observance of the commandments, through repentance, or Heaven forbid, through difficulties. This theme plays itself out quite clearly in the current exile in the Western/Christian world, which has replaced Rome, the descendant of Esav. We also see clearly how whenever the Jew sins, the sparks of Holiness are given to the side of Evil. We also explore the duality of the verse in Isaiah 60:22 that speaks of two possible times for Moshiach's advent - either 'in its time' or 'hastened.'

Death of Moshiach ben Yosef

The death of Moshiach ben Yosef is a very interesting topic, and needs explanation and discussion.

The only time that Moshiach ben Yosef is mentioned in the Gemara is in Succah daf 52A. There the Gemara brings the passuk in Zechariah (12) which speaks of a great eulogy which will take place in the times of Moshiach. There is an argument as to who is the subject of the eulogy. One opinion is that they are mourning the death of Moshiach ben Yosef, and the other opines that they are mourning the death of the yetzer hara (evil inclination). The Gemara then says that after Moshiach ben Dovid sees that Moshiach ben Yosef has been killed, he beseeches Hashem to spare him from death. To this request, Hashem responds with an assurance that he will indeed be spared.

A number of issues beg for an explanation. The most obvious question is, Why must Moshiach ben Yosef die? At which point is he to die? Has he completed any of his mission yet?

So let us start off with some information, and I will again mention that most of what I am about to write comes from shiurim from Rav Shimon Kessin.

Moshiach ben Yosef's jobs are many, and they include bringing the entire Jewish people back to Israel, infusing them with a newfound spirituality, and revealing the secrets of the Torah, among other things. Another important task that he is to accomplish is the complete destruction of Edom, as the passuk says in Ovadiah, והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש ודלקו בהם ואכלום - the house of Yakov will be fire, and the house of Yosef a flame, and the house of Esav will be like straw, and he shall light them and consume them.

This final purpose follows all the other ones, and is the reason why he leads the Jewish people in the war of Gog and Magog. Although many people mistakenly think otherwise, this great war is actually after Moshiach ben Yosef has done most of his job, and actually segways us into the period of Moshiach ben Dovid.

If we can imagine the scene for a moment, we have Moshiach ben Yosef who has led the entire Jewish people to a genuine spiritual rennaisance, returning the entire nation back to their rightful homeland, to Israel. He represents the promise of a new age for humanity, one of peace, love and harmony. And yet, he is challenged by a force known as Gog and Magog. This force is actually composed of a few different components, but is mainly led by Amalek, the arch-enemy of the Jewish people (which reared its ugly head in World War II in the form of the Nazis of Germany), as well as the Erev Rav - that section of the Jewish people who attempts to remove the Jewish people's relationship with Hashem. They combine forces with many other nations of the world (see Yechezkel 38-39) to try to prevent the triumph of Moshiach ben Yosef and his mission to remove evil from the hearts of mankind. This true axis of evil, however, would rather die than allow mankind to be beholden to the Higher Power that created them.

Just as Moshiach ben Yosef is about to destroy the last vestiges of evil, the leader of the Erev Rav, named Armilus, is somehow able to kill him. Can we imagine the sheer horror of the Jewish people, so close to redemption, watching its progress wrenchingly arrested? Yet this is the scenario that the Gemara describes. The question again is, Why?

To begin to understand this, let us ask another interesting question. The gemara we quoted earlier stated that when Moshiach ben Dovid (who is also involved to some extent in the war) sees that Moshiach ben Yosef has been killed, he pleads with Hashem to spare his own life. Why does he fear for his life, just because ben Yosef has been killed? This question is asked by one of the commentaries on the gemara, the Einei Shmuel.

He answers that the root cause of Moshiach ben Yosef's death goes back to a mistake that Dovid Hamelech himself made. Dovid accepted loshon hara (slander) that was told to him about Mefiboshes, instead of giving him the benefit of the doubt. The result of this was that the Dovid's kingdom - the Jewish nation - would be split in two after Shlomo's reign. This meant that the kingdom of Yehuda would come under Rechovom ben Shlomo, and the new kingdom of Yisrael would come under the kingship of Yerovom ben Nevat. As always, Hashem gave the opportunity for a negative situation to still have the potential for salvation, and thus, Rechovom had the potential to be Moshiach ben Dovid, and Yerovom, in fact, was a hairsbreadth away from being Moshiach ben Yosef. Yerovom was an incredible Torah scholar who was well-versed in the deepest secrets of the Torah (as is MBY's role), however, he committed a grievous sin at a point after the yechida (the highest level of the soul that it is MBY's job to bring down) had already entered him! It actually flew out of him just before his horrible sin, which involved causing his entire kingdom to bow down to Golden calves. But the blemish he caused would have to be rectified by the final Moshiach ben Yosef.

It is for this reason that Moshiach ben Dovid prays for his life - because it was the sin of Dovid that had opened the possibility for Yerovom's great sin that is to be rectified by the death of Moshiach ben Yosef!

Rav Kessin points out that although Moshiach ben Yosef is killed, at a certain point, Moshiach ben Dovid actually brings him back to life in order to complete the rectification they must do together, and this actually begins the period of the revival of the dead.

Now, what is interesting is something I intentionally mentioned at the very beginning of this whole piece, and that is that the gemara actually has two opinions as to who is being eulogized in the verse. The explanation we have given until now is based on the opinion that Moshiach ben Yosef is the one who dies. There is another opinion, however, that it is the yetzer hara (evil inclination) that is being 'eulogized.' According to this opinion, Moshiach ben Yosef does not die, but rather, actually completes his task of destroying the forces of evil, and thus removes the evil inclination from the world (to a certain extent).

According to the Gra and others, indeed, the decree of death for Moshiach ben Yosef has been rescinded (עוד יוסף חי), and thus the second opinion of the gemara is the one that will actually play out in reality. This is due to the length of the exile the Jewish people has endured, which has actually completely atoned for the sin of Yerovom ben Nevat, and therefore removed the need for Moshiach ben Yosef's death.

How will we know it is him?

In continuing with some thoughts from the previous post about Moshiach ben Yosef, one of the interesting issues that confronts us is the question, How will we know it is Moshiach? Will it be obvious? Will we know it instinctively? Will he be accepted by all Jews and the entire world?

Rav Shimon Kessin speaks about this, and explains as follows. As we saw previously, MBY is someone who has the highest level soul which is entrapped in the forces of Evil, much as the Jewish people themselves are trapped in the forces of Evil. MBY gets to a certain point (unbeknownst to anyone else) where he realizes that he is indeed Moshiach, and he figures out how to release himself completely from the forces of Evil. At this point, he possesses a tremendous understanding of the greatest light of the Torah, and how it applies and explains the ultimate secret of the Universe, which is how Hashem's hand is in every single event that occurs, both to the Human race at large, as well as all the events in the lives of every individual, as well. With this understanding, he will possess the key that unlocks the answer to every single event, past, present, and future. This information will be available to him, beside for his skill in prophecy, as an outcrop of his understanding of the highest חכמה - wisdom.

He will attain this level over a certain period of time, most likely relatively short, perhaps months. Once he has done so, he will be ready to reveal this light to the Jewish people as well. He must bide his time, however, until the nation is indeed on the spiritual level to receive this light. This will also be a somewhat gradual process, again relatively quick. Hashem will pour out a desire onto the Jewish people that will make them begin a certain spiritual search. This concept is referred to in the passuk הנה ימים באים נאם ה והשלכתי רעב בארץ לא רעב ללחם ולא צמא למים כי אם לשמוע את דבר השם - Days are coming, says Hashem, and I will send a famine in the land; not a famine for bread, nor a thirst for water, but to hear the word of Hashem.

This desire will be unquenchable, and there will be only one who can fulfill the spiritual desire - Moshiach himself. It is much like a man and woman who have met and fallen in love. If you ask them how they know that they are meant for each other, the answer may not be forthcoming - they just know. Here too, the Jewish people will know, that he is the one, without a shadow of a doubt. He will be able to provide answers and spiritual advice for every single ailment that befalls any individual, and his advice will always work. This is spoken of in the passuk in Yeshaya רוח חכמה ובינה עצה גבורה דעת ויראת ה - he possesses a spirit of wisdom and understanding, advice of strength, knowledge and fear of Hashem. This all stems from the wisdom of the Torah, the light of which he will reveal, which contains this depth of understanding of every event in the life of all men. This light will quench the thirst of the Jewish people, and draw them all back to Eretz Yisrael and Jerusalem - כי מציון תצא תורה ודבר השם מירושלים - from Tzion (גימטריא - יוסף) shall come forth the Torah, and the word of Hashem from Jerusalem.

This whole process is followed by the war of Gog Umagog. This war is waged against Moshiach ben Yosef by the forces of Evil, led by Amalek, that will deny his spiritual power, and he will vanquish them for all time, with the help of Moshiach ben Dovid. This represents the final removal of the forces of Evil from inhabiting the mind of mankind. The Yetzer Hara will completely return to the state it was in before Adam Harishon sinned - completely external to Man's essence. Thus, the job of Moshiach ben Yosef will be completed, and Moshiach ben Dovid will then be crowned king and take the mantle of leadership to raise the world to an even higher level, which is the complete destruction of the forces of Evil, even those that are external, and the lifting of Mankind to the level of spirituality they are destined to reach in order to enter Olam Haba - the World of Pure Good and Ultimate spirituality.

One last thought that I would like to share that Rav Kessin says is that although it is very difficult for us to imagine, our desire for spirituality when these events come to pass will be unbelievable. If one could think of the greatest physical desire that he has, one that is uncontrollable, perhaps, this would not compare to the type of desire we will have to come close to Hashem. This will be imbued in every single Jew, and at a later stage, in every non-Jew as well.

May the day be soon, Amen.

Moshiach, Moshiach, Moshiach

Recently, I have been listening to an unbelievable series of Hashkafa tapes from Rav Shimon Kessin. There are some wonderful ideas that I wanted to share that pertain to Moshiach.

We all know that we are waiting for Moshiach, but what is this business of two Moshiachs? We have Moshiach ben Yosef and Moshiach ben Dovid, but why do we need two? Isn't one enough?

So we need to understand that it all goes back to the sin of Adam Harishon. If Adam Harishon would not have sinned, he would have been Moshiach himself. The way Rav Kessin explains it is that the job of Moshiach is to bring down a certain transcendent level of the soul, which is called the Yechida, and thereby attain a tremendous revelation of the Divine. This was what Adam would have accomplished had he kept his mitzvah. This would have brought about what we call a תיקון החסרון - a rectification of his lack. He would have entered straight into Olam Haba by doing this.

Another way of saying this would be that Adam was at a level of 0. By keeping the mitzvah, he would have gotten to the level of 1. By transgressing, however, he entered the level of -1. This means that he created the necessity for a new תיקון, which was the rectification of the damage he had caused.

So now we have two rectifications that are neccessary after Adam's sin - תיקון החסרון - rectifying the lack (or going from zero to one) as well as תיקון הקלקול - rectifying the damage done by the sin (or going from -1 to 0).

These are the two jobs of the two Moshiachs. Moshiach ben Yosef's job is fix the damage done by the sin, to bring the world back to its state before Adam Harishon's sin. Moshiach ben Dovid's job is to complete the rectification of the lack that existed previous to Adam Harishon's sin. Both of the Moshiachs do this by bringing down the level of Yechida - the transcendent level of the soul.

Both of the Moshiachs are not only specific people, but also represent the process by which the תיקון comes about. This is what is meant when we say that each generation has its Moshiach - each generation has a person who is outstanding in the process of the תיקון that is required, and helps to move the Jewish people in that direction. Thus we find that the students of the Gra revealed that the Gra was Moshiach ben Yosef of his generation. The Gra accomplished this task by being involved in the mysteries of the Torah to a great extent, as well as encouraging his students to begin a return to Israel, which they accomplished when they arrived here in Israel in 1808. They were extremely instrumental in establishing and sustaining the Yishuv of the areas around the old city of Jerusalem. We also find that the Ari Hakadosh was the Moshiach ben Yosef of his generation, thus we find him revealing secrets of the Torah that had never been revealed before.

Another point that I found was interesting was that we find that Moshiach ben Yosef can be from any tribe. In fact, Moshe Rabbeinu himself would have been Moshiach ben Yosef in his generation if the Jewish people had not sinned with the Golden Calf. Yet he was from the tribe of Levi. We also find that Shaul Hamelech would have been MBY of his generation had he not sinned by allowing Agag to live, and again he was not from Yosef, but rather from Binyamin. Moshiach ben Dovid, on the other hand, must come from the physical lineage of Dovid (and Yehuda).

Rav Kessin explains that Moshiach ben Yosef's role is the role of the leader of the Jewish people. This is something that can be fulfilled by anyone. The role of Moshiach ben Dovid, however, is that of a king, and a king must have royal blood.

The Damesek Eliezer gives a further explanation of this, and says that the concept of Moshiach ben Yosef represents the male aspect, as it corresponds to the Sefirah of Yesod. Moshiach ben Dovid, on the other hand, corresponds to Malchus, the female aspect. Thus, the male aspect always represents the infinite potential which is not contained, somewhat like water without something to hold it. Thus Moshiach ben Yosef can come from any tribe. Moshiach ben Dovid, however, is the female aspect, which is definition and constriction, and thus he must be from a specific tribe.

So now, when we talk about the Moshiach that we are waiting for, we need to realize that we are first waiting for Moshiach ben Yosef, whose job is to return us to the state of Adam Harishon before the sin. His job involves revealing the secrets of the Torah, as well as bringing the Jewish people back to Israel and rebuilding the physical Temple. As we said, his job is not reserved for himself exclusively, bat rather it is also an ongoing process, which is clearly taking place as we speak. It seems that the man himself will come and complete the process, thus returning us to a stage of complete revelation of Hashem's presence and a recognition of His guiding Hand throughout history. He raises us out of the קלקול created by Adam and returns us back to the stage before the sin. Then, Moshiach ben Dovid takes over, to complete the process of the תיקון החסרון - rectification of what we lack, or going from zero to one. This is represented by the fact that he brings the Shechina into the Temple that MBY has built.

It is important to note that Moshiach Ben Dovid's job is also a process that takes place throughout history. What this means is that when the times of Moshiach actually occur, we will actually be on a higher plane that Adam was before the sin. This is because before Adama sinned, he did not rectify any of the חסרון. Throughout history, the two processes of Moshiach ben Yosef and Moshiach ben Dovid have been occuring simultaneously, thus there has been a rectification of both the destruction he caused as well as a movement upward at the same time. This means that we will be on a higher level then Adam when Moshiach comes.

This explains a perpelexing question. If Adam Harishon could sin in the higher state, what is to say that we won't sin like Adam did at that time, and reintroduce the destruction? Isn't it possible that Moshiach will come and we will mess up again?

The answer is that, as we said, since Moshiach has taken so long to come, and we are nearing the year 6000, the amount of rectification that is left is very small. Most of it has been done. Thus, when we return to his state, the yetzer hara will be so small that it will be guaranteed that we will never return to the state we are in now, but rather the transformation will be complete and permanent.