CLICK HERE to hear the audio
For Previous Moshiach Podcasts, Please visit this page: https://arigoldwag.com/understanding-moshiach/
Showing posts with label Yishmael. Show all posts
Showing posts with label Yishmael. Show all posts
Wednesday, July 1, 2020
Moshiach Process Coming to a Close - Moshiach Podcast 14
We explore the Yalkut Shimoni in Yeshaya 60 which describes how Moshiach (ben Yosef) stands on the Beis Hamikdash and heralds the redemption, saying, "If you don't believe it, see the light that's shone." One of the main aspects of Moshiach ben Yosef is that the process unfolds before us, and it is almost impossible to discern, much like the story of Yosef with his brothers, where they were unable to recognize him. We explore the statement of the Gra (Vilna Gaon), which places Moshiach ben Yosef corresponding to the world of Esav/The West; and Moshiach ben Dovid corresponding to the world of Yishmael/Arab World. We explore the ramifications of that insofar as the Sefardic and Ashkenazic communities. We also touch on the Chofetz Chaim's prophetic prediction during World War I of a second, more serious war to come 25 years later, and the third one, that is yet to come.
CLICK HERE to hear the audio
For Previous Moshiach Podcasts, Please visit this page: https://arigoldwag.com/understanding-moshiach/
CLICK HERE to hear the audio
For Previous Moshiach Podcasts, Please visit this page: https://arigoldwag.com/understanding-moshiach/
Friday, November 6, 2015
Chayei Sarah - Laying Claim to Israel
Why do the children of Ishmael and Canaan lay claim to Israel specifically in front of Alexander the Great? Why do the responses come from Gevia the hunchback? Why does Alexander feel drawn toward Jerusalem? Why does he want to enter the Holy of Holies on the Temple Mount? What does it mean that Abraham blessed Isaac 'with everything?' Why did he send the others away from Isaac?
Find out in this week's parsha podcast.
Running time: 26:47
Find out in this week's parsha podcast.
Running time: 26:47
Wednesday, February 23, 2011
Maharsha Sanhedrin 12a
I was revisiting an old post of mine, which was a really mind-blowing piece in the maharsha in Sanhedrin. As I was looking it over, some cool ideas came to mind which wanted to share. The italics are the original post, and the stars are my current thoughts.
Recently, in the daf (Sanhedrin 12) we were offered a look into the concept of Moshiach ben Yosef, which is discussed in the Maharsha. The gemara itself speaks of a 'news brief' that was given to Rava. Due to the sensitive nature of the briefing, it was said to him in a code that could only be deciphered by a serious talmid chacham. Literally, the code looked like this:
A pair came from Rekes, and was grabbed by an eagle. They had things in their hands made in Luz. In the merit of Mercy and their own merit, they left in peace. Furthermore, the loaded thighs of Nachshon wanted to set an appointee, but the known Edomi would not permit. But those who gather gathered and set this appointee in the month of the death of Aharon Hacohen.
Hard to crack?
Rashi cracks it like this:
A pair of Torah scholars came from Rekes, and was grabbed by an eagle, that is, Persian soldiers. They had things in their hands made in Luz - Techeles [which it seems was forbidden to be producing]. In the merit of Mercy and their own merit, they left in peace, and were able to escape. In another event, the loaded thighs of Nachshon - this refers to the Nasi, who was like a descendant of Nachshon, the first Nasi - wanted to "set an appointee" - this refers to the fact that he wanted to add a second Adar to the year, but the Roman government would not permit this to be done. The sages were able to gather together privately, at a very early time, in the month of Av, when Aharon died, to determine that they would indeed add a month.
When we get to the Maharsha, things start to get very interesting.
First, he asks some questions.
Why was it necessary to send this information in code form? What is the idea that they had Techeles which was made in Luz? What is the language of "in the merit of Mercy?" What is the concept that the Romans did not let them add the month? What is the significance of the fact that they gathered in the month of Av?
He begins by explaining that the Yishmaelite princes numbered twelve, as the Torah states at the end of Chayei Sarah. Nevertheless, the princes of the Jewish people are on a higher level than them. This is because the Yishmaelite princes do not have proper lineage on the side of Avraham, rather, a lineage that derives from their mother's side, and she was a maidservant{*}. This is why it says "שנים עשר נשיאים לאמותם" - this refers to the side of their mother. The Jewish princes, however, have proper lineage from their father's side, as the verse says "למשפחותם לבית אבותם" - each to their family, to their fathers' house. Therefore, the firstborn rights come through the lineage of the father. This entitles them to thirteen princes. This is a result of the firstborn rights of Yosef, who was split into two tribes with two princes. This is the secret of the עיבור (the added month in a leap year), where the Jewish people enumerate twelve months, corresponding to the twelve tribes, and another leap month, which corresponds to the tribe of Yosef which was split into two tribes. This corresponds to the two months of Adar, whose Zodiac sign is the fish, like the bracha of Yosef "ידגו לרב" - and proliferate like fish.
{*} The male represents the higher aspect of reality that impregnates the female, that is, the aspect of reality that is below it. This is the עיבור, which only applies to the Jewish people, not to Yishmael, who is not connected to Avraham. Since Avraham was not yet מהול when he had Yishmael, there was a barrier between himself and Hagar, and Yishmael did not receive the higher aspect of Yisrael. They are limited to the twelve edges that define physical reality. They do not have access to the higher thirteenth aspect. It is interesting to note that although they do not have that access, Yishmael himself did do the bris - which is the removal of the separation, on the aspect of yesod - at the age of thirteen! He was so close, and yet so far. The klipah (ערלה) of Yishmael gets removed at the same time as the preparation for Yitzchak's birth is prepared. Yishmael is also involved in serving the angels that give Avraham the good news. Yishmael is an integral part of the Moshiach process. He is sent away by Sarah for his meddling in the life of Yitzchak, but ultimately returns and repents, admitting to Yitzchak's superiority.
This is why we find that our sages said that the offspring of Esav is solely given over to the offspring of Yosef, as the verse says [in Ovadiah], "[And the house of Yakov will be fire, and the house of Yosef will be a flame.] The house of Esav will be [like straw, and will be lit and consumed]." By Esav selling the first born rights to Yakov, and by Yakov taking the brachos, he was given the right to rule over his brother Esav{*}. Yakov gave this ability to Yosef, as the passuk says, "And I have given you one more portion [over your brothers]." This is explicitly stated in chapter יש נוחלין. Therefore, even Yishmael, who has twelve princes לאמותם, and in their wars conquer Esav, they will nevetheless not completely finish Esav off. In the future, the offspring of Yosef and his Moshiach will become great, and Esav will be vanquished through him. This is because the people of Israel will be on a more exalted level than Yishmael, as they will have thirteen princes as a result of Yosef who was split into two tribes. This is the secret of the עיבור (the added month in a leap year), as we mentioned earlier, such that there are thirteen months on the calendar of the people of Israel, which is greater than the solar calendar of Esav, which only consists of twelve months. [It's interesting to note that Yishmael also has a lunar calendar, but without the leap month. -ag]
{*} Esav originally represented the aspect of עיבור in the Jewish people, because he was the first born, with the double portion. His job was to infuse the physical with spirituality, but he failed and lost those rights to Yaakov, who then gave them to Yosef.
Based on this, the message was that 'a pair came...' This is because the people of Israel are compared to a pair of doves that only need their respective mate{*}. This was said because of the two ruling powers, Edom and Yishmael. Yishmael is compared to an eagle because of the great power of its rulership, and because just as an eagle is an impure, carnivorous bird, so too, Yishmael has an aspect of impurity from his mother's side. We also find that the gemara in החובל refers to Yishmael as an impure bird.
{*} The pair could also be reference to MBY and MBD. This would explain the continuation of the Maharsha, because MBY corresponds to Esav, and MBD corresponds to Yishmael.
{**} It is interesting that Rashi says that the eagle refers to Persian soldiers, and the maharsha says that the eagle is Yishmael. In light of current events, the two opinions are easily reconciled, as Persia (Iran) is trying to take control of the Arab world (Yishmael).
It then states that the pair came 'from Rekes.' This is reference to the city of Teveria (Tiberias), and it was referred to as Rekes because of the people there who were empty there [rek = empty]. That was where the secret of the leap month was [as it would seem that the great court which decided on it was there at the time].
Then it says that they were caught by an eagle. This is referring to the fact that most of the Jewish people in exile are under the domain of Yishmael. It then says 'they had things made in Luz.' Luz is the city where the angel of death has no power, as it states in the gemara in Sotah. This represents the concept of the עיבור that is an eternal and unending power that will be used in the future to destroy the progeny of Esav and the power of the ס"מ (Satan). This is what the gemara means when it points out that Techeles was made in Luz, because the blue of the Techeles is reminiscent of the sea, which is reminiscent of the sky, which is reminiscent of the Throne of Hashem's Glory. The throne will be complete at that time. This is what is meant when it says 'in the merit of Mercy,' that the name of Hashem's mercy will then be complete, as we find that our sages say that Hashem's name and throne will not be complete until that time. In this merit, the Jewish people will leave the hands of Yishmael in peace [as is hinted in the code] {*}.
{*} This is interesting because most of the Arab countries have already kicked out their Jews. This aspect of the code would seem to have been almost completely fulfilled already. 1967 would seem to be a year that is intimately connected to the idea of the completion of Hashem's throne.
"The loaded thighs of Nachshon{*}" also refers to the secret of the עיבור, as it refers to the princes and kings, as well as Moshiach the king, who are descended from him. "They wanted to set an appointee" refers to the extra month of the עיבור, which hints to the offspring of Yosef which was split into two tribes like the two Adars whose Zodiac sign is represented by fish - plural [meaning, more than one fish]. And being that Esav and his power [which stems from the forces of evil] will fall at his hand, the 'known Edomi did not allow.' This is reference to the Roman rulership and the powers of the ס"מ (Satan).
{*} Nachshon was the first to jump into the Yam Suf. The thighs are Netzach and Hod, the root of prophecy. The Jewish people experienced the most intense prophecy at Yam Suf. This is also the concept of the sod ha'ibur, where a higher reality is impregnated into this lower physical reality.
"Those who would gather gathered," however, in the areas under the rulership of Yishmael to set the 'appointee' [i.e. the leap month{*}], and this was necessary to be done in a hidden and secretive manner so that Esav and the powers of the ס"מ would not realize. Therefore they did this in the month that Aharon Hacohen passed away [i.e. Av], to prevent Esav from realizing that they were gathering to add a month to the year. This subterfuge would be accomplished because it was the month that Esav and the forces of evil had succeeded in destroying the Temple.
{*} This could very well be a reference to MBY, not a leap month. Perhaps he is appointed in Av. This would explain the simcha of Av in the times of Moshiach. I would guess that he must be appointed in Av, like the Maharsha says, in order to trick Esav and the Satan, who believe they have power then. Moshiach is born from the ashes of the destruction of the Beis Hamikdash; Israel is born from the ashes of the Holocaust. Esav believes he is destroying, and Hashem uses his destructive acts for building.
Based on this, the gemara had said earlier, in regards to the secret of the leap month (עיבור), that a month was added when the young birds were still small, the sheep were still thin, and the spring had not yet arrived. The young birds are reference to כנסת ישראל [lit. the gathered of Israel, but actually refers to a deep kabbalistic concept], who are compared to a dove. The fact that they were young refers to the concept that they have no strength. [Perhaps this refers to the fact that the Jewish people are compared to the moon, with no light of its own. -ag] The sheep also refer to the people of Israel who are compared to a שה פזורה (spread out sheep). These sheep are thin, like the Jewish people who are in a weakened state in exile. The time of spring{*} refers to the beginning of the sprouting and development of the redemption, which has still not arrived. For this reason it was necessary to add on a month of thirty days - this refers to the secret of the leap month, which corresponds to the offspring of Yosef who will destroy the offspring of Esav. Then the Throne of Hashem's Glory, and His name [of Mercy] will be complete, may it be speedily in our days, amen.
{*} The time of spring is Nissan, when MBD reveals himself, with open miracles. Adar, and more specifically Adar Sheni, is the thirteenth month from Nissan. If not for the fact that it was a leap year, that month would have been the following Nissan. Instead, the higher aspect of Nissan is hidden within Adar Sheni, the month of Purim and hidden miracles. This month is added when the Jewish people are in exile - in a state of lack of tikkun. In their spiritual weakness, the only way they can access the higher reality is through עיבור, where the higher dimension is brought down and enclothed in the lower dimension. This is Yosef, who is the leader of Egypt, but at the same time is a מושל, completely in control of himself, the greatest צדיק of all time. Yosef's power is secretly coronated in Av, and is revealed in Adar - to the greatest extent that is possible for it to be revealed. Whatever began in Av of 5770 is currently being revealed in Adar of 5771. This explains the worldwide turmoil as we move closer to the revelation of Moshiach ben Yosef. It could be that it will reach a crescendo as we enter into the month of Adar Sheni, and the higher aspect of what-would-have-been-Nissan is brought down into the reality we can perceive. It is also not a coincidence that the downfall of Haman (Amalek/Esav) was in Adar, and that all the evil one's of Shushan, the capital of Persia, also experienced a great downfall at that same time.
---------
There was another thought that I wanted to share, which had to do with another old post, which was the Leshem piece on בעתה אחישנה. Go back and check it. There he mentions, at the end of the piece, that the passuk in Zechariah hints to when Moshiach will come in the passuk (14:7)"והיה יום אחד הוא יודע לה' לא יום ולא לילה והיה לעת ערב יהיה אור" - "And it will be one day that will be known to Hashem, neither day nor night, and it will be at the time of erev, there will be light." As I mentioned in the comments there, the word erev means sunset, which happens twice - once when it sets below the horizon, but once earlier, when the sun sets from its peak in the horizon. That is at midday, and it becomes apparent at 12:30. The reason I went back to this piece in the Leshem was because I was discussing it with my chevrusa last night, and we took a look at it. I said that I believe that this could be a reference to the current time period we are in, which corresponds to 12:30 on the cosmic clock. As I was looking at the the words "לעת ערב" I noticed that the gematria of those two words is תשע"ב.
Recently, in the daf (Sanhedrin 12) we were offered a look into the concept of Moshiach ben Yosef, which is discussed in the Maharsha. The gemara itself speaks of a 'news brief' that was given to Rava. Due to the sensitive nature of the briefing, it was said to him in a code that could only be deciphered by a serious talmid chacham. Literally, the code looked like this:
A pair came from Rekes, and was grabbed by an eagle. They had things in their hands made in Luz. In the merit of Mercy and their own merit, they left in peace. Furthermore, the loaded thighs of Nachshon wanted to set an appointee, but the known Edomi would not permit. But those who gather gathered and set this appointee in the month of the death of Aharon Hacohen.
Hard to crack?
Rashi cracks it like this:
A pair of Torah scholars came from Rekes, and was grabbed by an eagle, that is, Persian soldiers. They had things in their hands made in Luz - Techeles [which it seems was forbidden to be producing]. In the merit of Mercy and their own merit, they left in peace, and were able to escape. In another event, the loaded thighs of Nachshon - this refers to the Nasi, who was like a descendant of Nachshon, the first Nasi - wanted to "set an appointee" - this refers to the fact that he wanted to add a second Adar to the year, but the Roman government would not permit this to be done. The sages were able to gather together privately, at a very early time, in the month of Av, when Aharon died, to determine that they would indeed add a month.
When we get to the Maharsha, things start to get very interesting.
First, he asks some questions.
Why was it necessary to send this information in code form? What is the idea that they had Techeles which was made in Luz? What is the language of "in the merit of Mercy?" What is the concept that the Romans did not let them add the month? What is the significance of the fact that they gathered in the month of Av?
He begins by explaining that the Yishmaelite princes numbered twelve, as the Torah states at the end of Chayei Sarah. Nevertheless, the princes of the Jewish people are on a higher level than them. This is because the Yishmaelite princes do not have proper lineage on the side of Avraham, rather, a lineage that derives from their mother's side, and she was a maidservant{*}. This is why it says "שנים עשר נשיאים לאמותם" - this refers to the side of their mother. The Jewish princes, however, have proper lineage from their father's side, as the verse says "למשפחותם לבית אבותם" - each to their family, to their fathers' house. Therefore, the firstborn rights come through the lineage of the father. This entitles them to thirteen princes. This is a result of the firstborn rights of Yosef, who was split into two tribes with two princes. This is the secret of the עיבור (the added month in a leap year), where the Jewish people enumerate twelve months, corresponding to the twelve tribes, and another leap month, which corresponds to the tribe of Yosef which was split into two tribes. This corresponds to the two months of Adar, whose Zodiac sign is the fish, like the bracha of Yosef "ידגו לרב" - and proliferate like fish.
{*} The male represents the higher aspect of reality that impregnates the female, that is, the aspect of reality that is below it. This is the עיבור, which only applies to the Jewish people, not to Yishmael, who is not connected to Avraham. Since Avraham was not yet מהול when he had Yishmael, there was a barrier between himself and Hagar, and Yishmael did not receive the higher aspect of Yisrael. They are limited to the twelve edges that define physical reality. They do not have access to the higher thirteenth aspect. It is interesting to note that although they do not have that access, Yishmael himself did do the bris - which is the removal of the separation, on the aspect of yesod - at the age of thirteen! He was so close, and yet so far. The klipah (ערלה) of Yishmael gets removed at the same time as the preparation for Yitzchak's birth is prepared. Yishmael is also involved in serving the angels that give Avraham the good news. Yishmael is an integral part of the Moshiach process. He is sent away by Sarah for his meddling in the life of Yitzchak, but ultimately returns and repents, admitting to Yitzchak's superiority.
This is why we find that our sages said that the offspring of Esav is solely given over to the offspring of Yosef, as the verse says [in Ovadiah], "[And the house of Yakov will be fire, and the house of Yosef will be a flame.] The house of Esav will be [like straw, and will be lit and consumed]." By Esav selling the first born rights to Yakov, and by Yakov taking the brachos, he was given the right to rule over his brother Esav{*}. Yakov gave this ability to Yosef, as the passuk says, "And I have given you one more portion [over your brothers]." This is explicitly stated in chapter יש נוחלין. Therefore, even Yishmael, who has twelve princes לאמותם, and in their wars conquer Esav, they will nevetheless not completely finish Esav off. In the future, the offspring of Yosef and his Moshiach will become great, and Esav will be vanquished through him. This is because the people of Israel will be on a more exalted level than Yishmael, as they will have thirteen princes as a result of Yosef who was split into two tribes. This is the secret of the עיבור (the added month in a leap year), as we mentioned earlier, such that there are thirteen months on the calendar of the people of Israel, which is greater than the solar calendar of Esav, which only consists of twelve months. [It's interesting to note that Yishmael also has a lunar calendar, but without the leap month. -ag]
{*} Esav originally represented the aspect of עיבור in the Jewish people, because he was the first born, with the double portion. His job was to infuse the physical with spirituality, but he failed and lost those rights to Yaakov, who then gave them to Yosef.
Based on this, the message was that 'a pair came...' This is because the people of Israel are compared to a pair of doves that only need their respective mate{*}. This was said because of the two ruling powers, Edom and Yishmael. Yishmael is compared to an eagle because of the great power of its rulership, and because just as an eagle is an impure, carnivorous bird, so too, Yishmael has an aspect of impurity from his mother's side. We also find that the gemara in החובל refers to Yishmael as an impure bird.
{*} The pair could also be reference to MBY and MBD. This would explain the continuation of the Maharsha, because MBY corresponds to Esav, and MBD corresponds to Yishmael.
{**} It is interesting that Rashi says that the eagle refers to Persian soldiers, and the maharsha says that the eagle is Yishmael. In light of current events, the two opinions are easily reconciled, as Persia (Iran) is trying to take control of the Arab world (Yishmael).
It then states that the pair came 'from Rekes.' This is reference to the city of Teveria (Tiberias), and it was referred to as Rekes because of the people there who were empty there [rek = empty]. That was where the secret of the leap month was [as it would seem that the great court which decided on it was there at the time].
Then it says that they were caught by an eagle. This is referring to the fact that most of the Jewish people in exile are under the domain of Yishmael. It then says 'they had things made in Luz.' Luz is the city where the angel of death has no power, as it states in the gemara in Sotah. This represents the concept of the עיבור that is an eternal and unending power that will be used in the future to destroy the progeny of Esav and the power of the ס"מ (Satan). This is what the gemara means when it points out that Techeles was made in Luz, because the blue of the Techeles is reminiscent of the sea, which is reminiscent of the sky, which is reminiscent of the Throne of Hashem's Glory. The throne will be complete at that time. This is what is meant when it says 'in the merit of Mercy,' that the name of Hashem's mercy will then be complete, as we find that our sages say that Hashem's name and throne will not be complete until that time. In this merit, the Jewish people will leave the hands of Yishmael in peace [as is hinted in the code] {*}.
{*} This is interesting because most of the Arab countries have already kicked out their Jews. This aspect of the code would seem to have been almost completely fulfilled already. 1967 would seem to be a year that is intimately connected to the idea of the completion of Hashem's throne.
"The loaded thighs of Nachshon{*}" also refers to the secret of the עיבור, as it refers to the princes and kings, as well as Moshiach the king, who are descended from him. "They wanted to set an appointee" refers to the extra month of the עיבור, which hints to the offspring of Yosef which was split into two tribes like the two Adars whose Zodiac sign is represented by fish - plural [meaning, more than one fish]. And being that Esav and his power [which stems from the forces of evil] will fall at his hand, the 'known Edomi did not allow.' This is reference to the Roman rulership and the powers of the ס"מ (Satan).
{*} Nachshon was the first to jump into the Yam Suf. The thighs are Netzach and Hod, the root of prophecy. The Jewish people experienced the most intense prophecy at Yam Suf. This is also the concept of the sod ha'ibur, where a higher reality is impregnated into this lower physical reality.
"Those who would gather gathered," however, in the areas under the rulership of Yishmael to set the 'appointee' [i.e. the leap month{*}], and this was necessary to be done in a hidden and secretive manner so that Esav and the powers of the ס"מ would not realize. Therefore they did this in the month that Aharon Hacohen passed away [i.e. Av], to prevent Esav from realizing that they were gathering to add a month to the year. This subterfuge would be accomplished because it was the month that Esav and the forces of evil had succeeded in destroying the Temple.
{*} This could very well be a reference to MBY, not a leap month. Perhaps he is appointed in Av. This would explain the simcha of Av in the times of Moshiach. I would guess that he must be appointed in Av, like the Maharsha says, in order to trick Esav and the Satan, who believe they have power then. Moshiach is born from the ashes of the destruction of the Beis Hamikdash; Israel is born from the ashes of the Holocaust. Esav believes he is destroying, and Hashem uses his destructive acts for building.
Based on this, the gemara had said earlier, in regards to the secret of the leap month (עיבור), that a month was added when the young birds were still small, the sheep were still thin, and the spring had not yet arrived. The young birds are reference to כנסת ישראל [lit. the gathered of Israel, but actually refers to a deep kabbalistic concept], who are compared to a dove. The fact that they were young refers to the concept that they have no strength. [Perhaps this refers to the fact that the Jewish people are compared to the moon, with no light of its own. -ag] The sheep also refer to the people of Israel who are compared to a שה פזורה (spread out sheep). These sheep are thin, like the Jewish people who are in a weakened state in exile. The time of spring{*} refers to the beginning of the sprouting and development of the redemption, which has still not arrived. For this reason it was necessary to add on a month of thirty days - this refers to the secret of the leap month, which corresponds to the offspring of Yosef who will destroy the offspring of Esav. Then the Throne of Hashem's Glory, and His name [of Mercy] will be complete, may it be speedily in our days, amen.
{*} The time of spring is Nissan, when MBD reveals himself, with open miracles. Adar, and more specifically Adar Sheni, is the thirteenth month from Nissan. If not for the fact that it was a leap year, that month would have been the following Nissan. Instead, the higher aspect of Nissan is hidden within Adar Sheni, the month of Purim and hidden miracles. This month is added when the Jewish people are in exile - in a state of lack of tikkun. In their spiritual weakness, the only way they can access the higher reality is through עיבור, where the higher dimension is brought down and enclothed in the lower dimension. This is Yosef, who is the leader of Egypt, but at the same time is a מושל, completely in control of himself, the greatest צדיק of all time. Yosef's power is secretly coronated in Av, and is revealed in Adar - to the greatest extent that is possible for it to be revealed. Whatever began in Av of 5770 is currently being revealed in Adar of 5771. This explains the worldwide turmoil as we move closer to the revelation of Moshiach ben Yosef. It could be that it will reach a crescendo as we enter into the month of Adar Sheni, and the higher aspect of what-would-have-been-Nissan is brought down into the reality we can perceive. It is also not a coincidence that the downfall of Haman (Amalek/Esav) was in Adar, and that all the evil one's of Shushan, the capital of Persia, also experienced a great downfall at that same time.
---------
There was another thought that I wanted to share, which had to do with another old post, which was the Leshem piece on בעתה אחישנה. Go back and check it. There he mentions, at the end of the piece, that the passuk in Zechariah hints to when Moshiach will come in the passuk (14:7)"והיה יום אחד הוא יודע לה' לא יום ולא לילה והיה לעת ערב יהיה אור" - "And it will be one day that will be known to Hashem, neither day nor night, and it will be at the time of erev, there will be light." As I mentioned in the comments there, the word erev means sunset, which happens twice - once when it sets below the horizon, but once earlier, when the sun sets from its peak in the horizon. That is at midday, and it becomes apparent at 12:30. The reason I went back to this piece in the Leshem was because I was discussing it with my chevrusa last night, and we took a look at it. I said that I believe that this could be a reference to the current time period we are in, which corresponds to 12:30 on the cosmic clock. As I was looking at the the words "לעת ערב" I noticed that the gematria of those two words is תשע"ב.
Friday, May 7, 2010
Gr"a on Redemption notes IV
6. Just as the wheat has three different types of byproducts, the chaff, the straw and the husk of the kernel, so too the Jewish people are analogous to wheat, as the verse says [in reference to the Jewish people] (Yirmiyah 1), "The first of His wheat." Thus, there are three types of chaff, which are Yishmael, Esav, and the Erev Rav. Corresponding to Avraham and Yitzchak, from whom came Yishmael and Esav, two Moshiach's will come, Moshiach ben Yosef and Moshiach ben Dovid (Tikkunei Zohar Chadash 36:1, and they correspond to the positive and negative commandments). These [two Moshiachs] will purify the Jewish people from the chaff and straw, and they [Yishmael] will be like the chaff, which is blown away by the wind; and the house of Esav will be like straw. But the purification will not be complete until the Erev Rav is removed, which corresponds to the husk of the kernel, which is extremely attached to the wheat itself [i.e. the Jewish people]. This is the byproduct that corresponds to Yakov (and they correspond to recalcitrance in Torah learning and removing the yoke of Heaven) (Tikkunei Zohar 53:1). They are extremely attached to the people of Israel, and the people of Israel learn from their ways. They are the extremely wealthy individuals, exulting in pride (about whom the Gemara says (Sanhedrin 98) that [Moshiach] ben Dovid will not come until the prideful ones of Israel have been finished, etc.). Just like the husk can not be removed from the flour until the wheat is ground finely, so too, it is only possible to remove the Erev Rav through the difficulties of the exile (*).
(*) (This is what it says (Amos 9), "I will shake the house of Israel like the shaking of a sieve... the sinners of my nation will die by the sword... On that day I will raise up the sukkah of Dovid...) About this it says (Hoshea 2), "Behold I will seduce her and bring her to the wilderness..." And there the evil ones will be sifted out during the three days of darkness. (And there they will undergo tremendous difficulties, eating salty foods and enduring other suffering. Tikkunei Zohar 27:3. And see what is written about this at length in the sefer Emunah and Hashgacha pp. 19-21.) And they cause recalcitrance in Torah study and the lengthening of the exile. About this the verse says (Koheles 12), "And the grinding [a reference to Torah learning] was stopped by them." This is what we find (Pesachim 111), when there are those who make themselves splendorous in the house [i.e. they have excessive pride], it causes poverty. This poverty is reference to a lack of Torah knowledge, for if there is no flour, there is no Torah (The Gra's explanation of Sava D'bei Asuna in the piece אית לן בירא בדברא, as well as Tikkunei Zohar 41:2), and about them it says that converts are as destructive to the Jewish people as a deep wound. [This is reference to the Erev Rav, whose souls became enmeshed in the Jewish people, not to actual converts, who actually have fully Jewish souls.] They are referred to as a נג"ע ר"ע - a horrible affliction. (The words נג"ע ר"ע are an abbreviation of the five types of Erev Rav - (נ) Nefilim, (ג) Giborim, (ע) Amalekim, (ר) Refaim, (ע) Anakim.) Nefilim are the ones who run after their physical desires, as the verse says, "The Nefilim were then in the land... to the daughters of man..." Giborim are the famous people who build Synagogues and donate decorations for the Sefer Torah solely in order to become well-known. Amalekim are the leaders of the Jewish people in exile, [who use their power like] weapons to steal from the poor of Israel. In reference to them, the verse says, "Their oppressors became leaders" (Tikkunei Zohar 37:2). Refaim are those who weaken themselves (מתרפים) from doing kindness and charity with those who learn Torah. Anakim are those who dishonor Torah scholars (Tikkunei Zohar 97:2,3; and see earlier in the notes with the heading "Just as the sparks") And all the brazen ones and evil ones of the generation are reincarnations of the souls of the Erev Rav and the children of Kayin (Cain). All of the exile and the oppression and the destruction of the Beis Hamikdash was a result of the fact that Moshe accepted the Erev Rav. He did this because he believed that they were righteous converts from the side of Good, about whom it is stated that (Pesachim 87) "the reason the Jewish people were sent into exile was to gather converts to their ranks." However, the Erev Rav is actually from the side of evil, and the very words ערב רע are abbreviated in the word ר"ע, evil. This is also referred to in the verse, "Woe unto us for the day has ebbed, when the evening (ערב) shade is lengthening." This is the same Erev Rav that made the golden calf at the evening (ערב) hour , as the verse says, "For Moshe had been late (בושש) in coming." The word בושש is a contraction of the phrase בא שש - that the sixth hour had finished (**).
There is also an Erev Ze'eira [small Erev, as opposed to the Erev Rav, the large Erev], and this is referred to in the verse when it says בין הערביים - between the settings, or the two Erevs. The two Erevs are the Erev Rav and Ze'eir. Corresponding to this, the sages established Mincha Gedolah [from 12:30 on an equinox day] and Mincha Ketana [from 3:30 on an equinox day], to weaken the evil power of the two Erevs (Tikkunei Zohar Chadash 34:1). They are referred to as the Erev Rav because they are the leaders of the nation in exile, and are therefore called 'rav' [which means leader]. They are also referred to as the רב החובל, the leader who destroys (Tikkunei Zohar 61:1), like we find in the verse (Zechariah 11), "I referred to one as pleasant, and I referred to the other as destroyers." This is hinted to in the verse, "And he placed the maidservants and their children first." This is reference to the Erev Rav who are the leaders of the nation. "And Leah and her children behind them" is reference to the general good Jewish populace who are beholden to the Erev Rav. "And Rochel and Yosef were last" is reference to the Torah scholars who are considered lowest of all. They are referred to as Rochel, who was the most beloved in her home. Similarly, the people of Israel are referred to by the name "Yosef" (Tikkunei Zohar 27:3). (It would seem to me that those who do not have rulership (***) are referred to as the Erev Ze'eir.)
In Tikkunei Zohar (50:7 2), it is written that Yishma'el and Esav are the bran (סובין) and coarse bran (מורסן) (See Tikunei Zohar 53:1, 41:2 Raya Mehemna 48:1), and the Erev Rav are the leavening in the bread. For this reason, the bread must be destroyed on Erev Pesach by the sixth hour, because they made the golden calf at the sixth. Their negative spiritual effects are worse than those of the nations of the world because the people of Israel are drawn after them, based on the fact that they see that things seem to be going their way. This is the reason for the great length of the exile.
There is a fourth type [after Yishmael, Esav, and the Erev Rav,] which includes those individuals from the people of Israel who have become attached to the Erev Rav, and have become like them, as the verse says, "And they mixed with the nations and learned their ways." Corresponding to these, there are four types of leprous afflictions. Se'es (שאת) and Baheres (בהרת), which correspond to Yishma'el and Esav, Sapachas (ספחת), which corresponds to the Erev Rav who are attached to the people of Israel, as it says, "Converts are difficult for Israel like a Sapachas." The fourth type [the Jew who has attached himself to the Erev Rav] corresponds to that which it says in the verse, "And the affliction of leprosy will be on the skin of his flesh." This also corresponds to the four animals of Daniel, where the fourth is worse than them all... So too, there are four types of animals that are impure. Three of them chew their cud [but do not have split hooves. The fourth has split hooves but does not chew its cud]. Similarly, there are four exiles. The sins that caused three of the exiles were known [whereas the fourth was not revealed]. (see the sefer Emunah and Hashgacha p. 15) This also corresponds to the four great sins - Idolatry, adultery, murder, and baseless hatred, which corresponds to them all. So too, there are four husks on the wheat kernel. Chaff and straw, the third is the Erev rav which is attached to it, which is the bran (סובין), and the coarse bran (מורסן)... The fourth is the leavening and bread, which were not originally there, but rather, came into this state afterwards. Similarly, there are four inclinations, lustful, angry, desirous, and mockery. The last is worse than them all (from the Gra's explanation of Berachos on the piece that speaks of the four things that require thanks. See there at length).
{And like roses that grow amongst the thorns and are thus protected, so are the exiled people of Israel found amongst the Erev Rav in order to hasten their redemption through the pressure that they apply to the people of Israel (Tikkunei Zohar 27:4 28:1)}
(**) The end of the sixth hour is midday, when the sun begins to set from its peak in the sky. At midday itself, the sun is directly overhead, but as the sun starts its descent, the shadows begin to lengthen, as the verse mentions. This point in time is referred to as ערב, which is usually translated as evening, but actually refers to the the setting of the sun. The sun sets at two times; the first time is when it begins its descent at noon; the second time is when it descends below the horizon. Thus the afternoon is referred to as בין הערביים, between the settings. As we will soon see, there is a great setting, which is the first time the sun begins to descend, as well as a small setting. There is reference in the verse to the 'evening shade,' or the shade that results when the sun descends. This begins to become noticeable at the time referred to as Mincha Gedolah. This is a half hour after midday, or twelve thirty. It could be that the significance of the 'shade' is that the sun is being blocked, creating a darkness behind the object that stands in its way. This hints to the efforts of the Erev Rav, who try to block the light of spirituality from having an effect, claiming that the world is all darkness. Their force must come into play at the moment when the sun is highest in the sky, at midday. At that time, the shade in the world is the most limited because the sun is not on an angle, but rather directly overhead. The Erev Rav takes the first opportunity to try to create some darkness at that moment, for instance, claiming that Moshe is dead and will not return. Subsequently, they demand the creation of the Golden Calf. This would seem to correspond to the events that have been occurring in our times, starting from the year 5750 (1990), which was midday on cosmic Friday. The Zohar speaks of this time (250 years before the year 6000) as being the moment when the third Beis Hamikdash is to be rebuilt. This would correspond to the descent of Moshe, which would have cemented the relationship between Hashem and the Jewish people, just as the Beis Hamikdash is the point of connection between Hashem and the Jewish people. Just as the Erev Rav began their efforts to prevent Moshe's return at midday, so too, the Erev Rav of our time began their efforts at midday, resulting in the Golden Calf of today, the Oslo "peace" process. This process serves to sell out the Jewish people, to destroy the viability of Israel, and to deny the claim of the Jewish people's Divine right to the land. This, in essence, is precisely akin to their efforts in that time to disavow the Jewish people's connection to Hashem, to replace it with an idol, and in our times, with another ideology. This effort begins at midday, but just as the sun only noticeably has begun to descend at twelve thirty, so too their efforts take on greater intensity at that time. As we always find, however, there is a force and a counter force, and thus, the sages established that from twelve thirty and onward, one can begin to say the afternoon prayer. This was also the time that the תמיד של בין הערביים, the afternoon sacrifice was brought. Both the sacrifice and the prayer denote our connection to Hashem, and specifically through the Beis Hamikdash itself, and thus, while the Erev Rav redoubles its strength at noon and at twelve thirty, the Jewish people, the wheat kernel itself, is strengthened in a measure that corresponds to that, so the powers remain balanced.
Another significance of the hour that follows midday is that it was the hour that Chava was created and she and Adam were wed (Sanhedrin 38). This corresponds to the cosmic hour we are currently in (5750/1990-5791/2031), which, as we said, is the hour the Zohar says will see the rebuilding of the Beis Hamikdash. This is the hour of preparation for the union that takes place in the eighth hour, where the Gemara says that Adam and Chava 'rose onto the bed two, and came down four.' This was only possible once they had been wed in the previous hour.
(***) The concept of the Erev Ze'eir is extremely enigmatic. From the explanation here of Rav Maltzin, this group of people seems to have the same characteristics as the Erev Rav, but whereas the 'rav' aspect of the Erev Rav is one of leadership, the Erev Ze'eir does not have leadership. Thus, they try to undermine the connection of the Jewish people to Hashem despite the fact that they are not in a position to affect very much. I have seen one mention that the groups that will shake hands with terrorists as the Erev Ze'eir. This group does not have power, but nevertheless tries to cause destruction. Others have said that they are the minions of the Erev Rav, who carry out their intentions, but it does not really sound like this from what is being said here. In any event, it would seem that they are not as easily removed from the picture, and although the power of the Erev Rav is weakened at twelve thirty, which is Mincha Gedola, through the power of the tikkun of chazal at that time, the weakening of the Erev Ze'eir waits until a later time. It would seem likely that the Erev Rav is destroyed by Moshiach ben Yosef, and the Erev Ze'eir is left for Moshiach ben Dovid to vanquish.
(*) (This is what it says (Amos 9), "I will shake the house of Israel like the shaking of a sieve... the sinners of my nation will die by the sword... On that day I will raise up the sukkah of Dovid...) About this it says (Hoshea 2), "Behold I will seduce her and bring her to the wilderness..." And there the evil ones will be sifted out during the three days of darkness. (And there they will undergo tremendous difficulties, eating salty foods and enduring other suffering. Tikkunei Zohar 27:3. And see what is written about this at length in the sefer Emunah and Hashgacha pp. 19-21.) And they cause recalcitrance in Torah study and the lengthening of the exile. About this the verse says (Koheles 12), "And the grinding [a reference to Torah learning] was stopped by them." This is what we find (Pesachim 111), when there are those who make themselves splendorous in the house [i.e. they have excessive pride], it causes poverty. This poverty is reference to a lack of Torah knowledge, for if there is no flour, there is no Torah (The Gra's explanation of Sava D'bei Asuna in the piece אית לן בירא בדברא, as well as Tikkunei Zohar 41:2), and about them it says that converts are as destructive to the Jewish people as a deep wound. [This is reference to the Erev Rav, whose souls became enmeshed in the Jewish people, not to actual converts, who actually have fully Jewish souls.] They are referred to as a נג"ע ר"ע - a horrible affliction. (The words נג"ע ר"ע are an abbreviation of the five types of Erev Rav - (נ) Nefilim, (ג) Giborim, (ע) Amalekim, (ר) Refaim, (ע) Anakim.) Nefilim are the ones who run after their physical desires, as the verse says, "The Nefilim were then in the land... to the daughters of man..." Giborim are the famous people who build Synagogues and donate decorations for the Sefer Torah solely in order to become well-known. Amalekim are the leaders of the Jewish people in exile, [who use their power like] weapons to steal from the poor of Israel. In reference to them, the verse says, "Their oppressors became leaders" (Tikkunei Zohar 37:2). Refaim are those who weaken themselves (מתרפים) from doing kindness and charity with those who learn Torah. Anakim are those who dishonor Torah scholars (Tikkunei Zohar 97:2,3; and see earlier in the notes with the heading "Just as the sparks") And all the brazen ones and evil ones of the generation are reincarnations of the souls of the Erev Rav and the children of Kayin (Cain). All of the exile and the oppression and the destruction of the Beis Hamikdash was a result of the fact that Moshe accepted the Erev Rav. He did this because he believed that they were righteous converts from the side of Good, about whom it is stated that (Pesachim 87) "the reason the Jewish people were sent into exile was to gather converts to their ranks." However, the Erev Rav is actually from the side of evil, and the very words ערב רע are abbreviated in the word ר"ע, evil. This is also referred to in the verse, "Woe unto us for the day has ebbed, when the evening (ערב) shade is lengthening." This is the same Erev Rav that made the golden calf at the evening (ערב) hour , as the verse says, "For Moshe had been late (בושש) in coming." The word בושש is a contraction of the phrase בא שש - that the sixth hour had finished (**).
There is also an Erev Ze'eira [small Erev, as opposed to the Erev Rav, the large Erev], and this is referred to in the verse when it says בין הערביים - between the settings, or the two Erevs. The two Erevs are the Erev Rav and Ze'eir. Corresponding to this, the sages established Mincha Gedolah [from 12:30 on an equinox day] and Mincha Ketana [from 3:30 on an equinox day], to weaken the evil power of the two Erevs (Tikkunei Zohar Chadash 34:1). They are referred to as the Erev Rav because they are the leaders of the nation in exile, and are therefore called 'rav' [which means leader]. They are also referred to as the רב החובל, the leader who destroys (Tikkunei Zohar 61:1), like we find in the verse (Zechariah 11), "I referred to one as pleasant, and I referred to the other as destroyers." This is hinted to in the verse, "And he placed the maidservants and their children first." This is reference to the Erev Rav who are the leaders of the nation. "And Leah and her children behind them" is reference to the general good Jewish populace who are beholden to the Erev Rav. "And Rochel and Yosef were last" is reference to the Torah scholars who are considered lowest of all. They are referred to as Rochel, who was the most beloved in her home. Similarly, the people of Israel are referred to by the name "Yosef" (Tikkunei Zohar 27:3). (It would seem to me that those who do not have rulership (***) are referred to as the Erev Ze'eir.)
In Tikkunei Zohar (50:7 2), it is written that Yishma'el and Esav are the bran (סובין) and coarse bran (מורסן) (See Tikunei Zohar 53:1, 41:2 Raya Mehemna 48:1), and the Erev Rav are the leavening in the bread. For this reason, the bread must be destroyed on Erev Pesach by the sixth hour, because they made the golden calf at the sixth. Their negative spiritual effects are worse than those of the nations of the world because the people of Israel are drawn after them, based on the fact that they see that things seem to be going their way. This is the reason for the great length of the exile.
There is a fourth type [after Yishmael, Esav, and the Erev Rav,] which includes those individuals from the people of Israel who have become attached to the Erev Rav, and have become like them, as the verse says, "And they mixed with the nations and learned their ways." Corresponding to these, there are four types of leprous afflictions. Se'es (שאת) and Baheres (בהרת), which correspond to Yishma'el and Esav, Sapachas (ספחת), which corresponds to the Erev Rav who are attached to the people of Israel, as it says, "Converts are difficult for Israel like a Sapachas." The fourth type [the Jew who has attached himself to the Erev Rav] corresponds to that which it says in the verse, "And the affliction of leprosy will be on the skin of his flesh." This also corresponds to the four animals of Daniel, where the fourth is worse than them all... So too, there are four types of animals that are impure. Three of them chew their cud [but do not have split hooves. The fourth has split hooves but does not chew its cud]. Similarly, there are four exiles. The sins that caused three of the exiles were known [whereas the fourth was not revealed]. (see the sefer Emunah and Hashgacha p. 15) This also corresponds to the four great sins - Idolatry, adultery, murder, and baseless hatred, which corresponds to them all. So too, there are four husks on the wheat kernel. Chaff and straw, the third is the Erev rav which is attached to it, which is the bran (סובין), and the coarse bran (מורסן)... The fourth is the leavening and bread, which were not originally there, but rather, came into this state afterwards. Similarly, there are four inclinations, lustful, angry, desirous, and mockery. The last is worse than them all (from the Gra's explanation of Berachos on the piece that speaks of the four things that require thanks. See there at length).
{And like roses that grow amongst the thorns and are thus protected, so are the exiled people of Israel found amongst the Erev Rav in order to hasten their redemption through the pressure that they apply to the people of Israel (Tikkunei Zohar 27:4 28:1)}
(**) The end of the sixth hour is midday, when the sun begins to set from its peak in the sky. At midday itself, the sun is directly overhead, but as the sun starts its descent, the shadows begin to lengthen, as the verse mentions. This point in time is referred to as ערב, which is usually translated as evening, but actually refers to the the setting of the sun. The sun sets at two times; the first time is when it begins its descent at noon; the second time is when it descends below the horizon. Thus the afternoon is referred to as בין הערביים, between the settings. As we will soon see, there is a great setting, which is the first time the sun begins to descend, as well as a small setting. There is reference in the verse to the 'evening shade,' or the shade that results when the sun descends. This begins to become noticeable at the time referred to as Mincha Gedolah. This is a half hour after midday, or twelve thirty. It could be that the significance of the 'shade' is that the sun is being blocked, creating a darkness behind the object that stands in its way. This hints to the efforts of the Erev Rav, who try to block the light of spirituality from having an effect, claiming that the world is all darkness. Their force must come into play at the moment when the sun is highest in the sky, at midday. At that time, the shade in the world is the most limited because the sun is not on an angle, but rather directly overhead. The Erev Rav takes the first opportunity to try to create some darkness at that moment, for instance, claiming that Moshe is dead and will not return. Subsequently, they demand the creation of the Golden Calf. This would seem to correspond to the events that have been occurring in our times, starting from the year 5750 (1990), which was midday on cosmic Friday. The Zohar speaks of this time (250 years before the year 6000) as being the moment when the third Beis Hamikdash is to be rebuilt. This would correspond to the descent of Moshe, which would have cemented the relationship between Hashem and the Jewish people, just as the Beis Hamikdash is the point of connection between Hashem and the Jewish people. Just as the Erev Rav began their efforts to prevent Moshe's return at midday, so too, the Erev Rav of our time began their efforts at midday, resulting in the Golden Calf of today, the Oslo "peace" process. This process serves to sell out the Jewish people, to destroy the viability of Israel, and to deny the claim of the Jewish people's Divine right to the land. This, in essence, is precisely akin to their efforts in that time to disavow the Jewish people's connection to Hashem, to replace it with an idol, and in our times, with another ideology. This effort begins at midday, but just as the sun only noticeably has begun to descend at twelve thirty, so too their efforts take on greater intensity at that time. As we always find, however, there is a force and a counter force, and thus, the sages established that from twelve thirty and onward, one can begin to say the afternoon prayer. This was also the time that the תמיד של בין הערביים, the afternoon sacrifice was brought. Both the sacrifice and the prayer denote our connection to Hashem, and specifically through the Beis Hamikdash itself, and thus, while the Erev Rav redoubles its strength at noon and at twelve thirty, the Jewish people, the wheat kernel itself, is strengthened in a measure that corresponds to that, so the powers remain balanced.
Another significance of the hour that follows midday is that it was the hour that Chava was created and she and Adam were wed (Sanhedrin 38). This corresponds to the cosmic hour we are currently in (5750/1990-5791/2031), which, as we said, is the hour the Zohar says will see the rebuilding of the Beis Hamikdash. This is the hour of preparation for the union that takes place in the eighth hour, where the Gemara says that Adam and Chava 'rose onto the bed two, and came down four.' This was only possible once they had been wed in the previous hour.
(***) The concept of the Erev Ze'eir is extremely enigmatic. From the explanation here of Rav Maltzin, this group of people seems to have the same characteristics as the Erev Rav, but whereas the 'rav' aspect of the Erev Rav is one of leadership, the Erev Ze'eir does not have leadership. Thus, they try to undermine the connection of the Jewish people to Hashem despite the fact that they are not in a position to affect very much. I have seen one mention that the groups that will shake hands with terrorists as the Erev Ze'eir. This group does not have power, but nevertheless tries to cause destruction. Others have said that they are the minions of the Erev Rav, who carry out their intentions, but it does not really sound like this from what is being said here. In any event, it would seem that they are not as easily removed from the picture, and although the power of the Erev Rav is weakened at twelve thirty, which is Mincha Gedola, through the power of the tikkun of chazal at that time, the weakening of the Erev Ze'eir waits until a later time. It would seem likely that the Erev Rav is destroyed by Moshiach ben Yosef, and the Erev Ze'eir is left for Moshiach ben Dovid to vanquish.
Monday, March 22, 2010
Jerusalem: Not For Sale
What is it about Yerushalayim that makes it so central on the world stage? Why does the United States government care if we build in our capital? Why does the Arab world get up in arms if we build a synagogue in our capital city? What is it about the current situation that is so exciting, and at the same time stirs up such indignation inside of ourselves?
I have discussed the concept of Jerusalem at length in two previous posts (here and here), but there is always more depth to find about Yerushalayim and its centrality to the Divine plan.
It is important to realize that we have reached a crucial historic point in history. It would seem as if the United States has suddenly decided that the Jewish people do not have a right to Jerusalem, and that we can not build in our very own capital. This, however, is not a new phenomenon. Anyone who is a US citizen and has had a child born in Jerusalem (as I have) knows that although the American birth certificate states the place of birth as Jerusalem, the country of birth is left off. There was recently a court case which declared that one does not have the legal right to have Israel stated as the country of birth written on a passport if the child was born in Jerusalem. If you look carefully at that case, you will see that the issue there was that the United States can not take sides in deciding to whom the jurisdiction of Jerusalem will ultimately be given. The current dispute, however, seems to be the first time that the United States has gotten explicitly vocal about its displeasure with Israel claiming Jerusalem as its capital at all, as opposed to just passively staying out. This change in attitude has been getting more and more apparent with the entrance of the newest American administration. The question is, What is its significance, and is there a Torah source that can shed light on these events?
In thinking about this, I realized that it could be summed up that the West has a hatred for the Jewish people that is usually covert, but every now and then, it boils up above the surface and becomes overt. The West represents the current manifestation of Esav, and thus, we need search no further than Esav himself to find examples of hidden and revealed anger. These examples will give us an important clue as to where we are headed. As the Ramban writes, in reference to the meeting between Yakov and Esav when Yakov returned from Lavan's house, that meeting was a template for the interactions between the Jewish people and the West throughout history. Thus, there is much to be learned from carefully examining the Torah in that light.
The place where we see this pattern is in Esav's angry desire to kill Yakov after the blessings were stolen. Yakov was completely unaware that this was his evil intent, until Rivka makes it known to him. She herself only knew of his plans because of a Divine revelation that she received. As we have discussed, the blessings that Yakov stole were the very essence of the purpose of the Jewish people as the leaders of the world, in the capacity of Moshiach ben Yosef. Esav's hatred and jealousy were not simply because Yakov stole the blessings, but more importantly, because Esav had now been rejected from his role as a part of the Divine plan. Like Kayin before him, and Shaul after him, this rejection created a profound anger and desire to destroy his counterpart (Moshiach ben Dovid), and this fueled his angry plan to kill Yakov.
Sending Yakov away from the land of Israel was an important act on the part of Rivka, because as long as Yakov was in Israel, his function as Moshiach ben Yosef was resonating with the land, so to speak, creating a greater reason for Esav to want to kill him. As we saw, whoever has the function of Moshiach ben Yosef receives the land of Israel, which functions as the physical manifestation of Moshiach ben Yosef for the whole physical world. Thus, it was a calculated move to not only send Yakov away, but to send him out of Eretz Yisroel entirely. This helps us understand why Esav suddenly comes at Yakov with four hundred men - twenty two years later - when Yakov is on his way back to Israel. As he gets closer, the 'noise' of Yakov's resonance with Eretz Yisrael gets louder and again pushes Esav to try to kill him. Despite this, however, Yakov must only truly do battle with the spiritual power of Esav, which is the angel he fights with at the Yabok river. Once Yakov vanquishes that spiritual force, Esav is left powerless, and all he can do is have a harmless interaction with Yakov, without causing him any damage.
If we think about this in light of what is currently transpiring, we can see through to a deeper level than what is occurring on the surface alone. It is clear that both Yishmael (the Arab world) and Esav (the West) would wish to claim the job of Moshiach ben Yosef, that is, the ones who will lead and guide the world. This ability, however, is completely tied up in the control of Jerusalem. Whoever has control of Jerusalem has control of the world. The spiritual forces of each of these nations thus wishes to assert its domination over the city of Jerusalem, and can not admit that the true dominion belongs to the Jewish people. On the surface, it just seems that the Arabs want to claim Jerusalem because of the mosque, and that the West just wants there to be 'peace.' But underlying it all is a spiritual need to be in control of Jerusalem. Even the West that seems to want to give Jerusalem to the Arabs on a silver platter really only desires to be the one in control over Jerusalem. Whoever controls the city rules the world.
It is important to understand that when Yakov returns to Israel, after he has had eleven of his twelve sons, he is ready to begin the building of the Jewish people, and that can only occur in Israel. Thus, whereas Esav had only covertly wished to kill Yakov twenty two years before, at this point, as Yakov is resonating his mission of Moshiach ben Yosef to an even greater extent, Esav comes out with four hundred men to kill Yakov - his anger has boiled over to the surface.
Paralleling this, the closer we get to the revelation of Moshiach ben Yosef, the more the Jewish people resonate with our corresponding mission. As more and more of our people return to Israel, and the scales tip to the point where there are more Jews in Israel than outside of Israel, we are reaching the point in time that corresponds to Yakov Avinu returning with his family to Israel. We are thus reliving that time, when Esav left behind his hidden hatred and began to clearly show his true intentions. This is reflected in the current behavior of the United States government.
Although current events might seem disconcerting, the truth is that there is a tremendous נחמה contained in this parallel. It may seem that the world is crashing down on us here in Eretz Yisrael, and it is not beyond imagination that we will soon see a scenario similar to the war of Gog Umagog described in Yechezkel. Nevertheless, just as Esav's aggressiveness was nothing more than an indicator that a spiritual battle was about to take place, which Yakov succeeded in, so too, the current events that we are witnessing are but an indicator that we are entering into a similar spiritual battle, which ultimately will be won by the offspring of Yisrael.
I have discussed the concept of Jerusalem at length in two previous posts (here and here), but there is always more depth to find about Yerushalayim and its centrality to the Divine plan.
It is important to realize that we have reached a crucial historic point in history. It would seem as if the United States has suddenly decided that the Jewish people do not have a right to Jerusalem, and that we can not build in our very own capital. This, however, is not a new phenomenon. Anyone who is a US citizen and has had a child born in Jerusalem (as I have) knows that although the American birth certificate states the place of birth as Jerusalem, the country of birth is left off. There was recently a court case which declared that one does not have the legal right to have Israel stated as the country of birth written on a passport if the child was born in Jerusalem. If you look carefully at that case, you will see that the issue there was that the United States can not take sides in deciding to whom the jurisdiction of Jerusalem will ultimately be given. The current dispute, however, seems to be the first time that the United States has gotten explicitly vocal about its displeasure with Israel claiming Jerusalem as its capital at all, as opposed to just passively staying out. This change in attitude has been getting more and more apparent with the entrance of the newest American administration. The question is, What is its significance, and is there a Torah source that can shed light on these events?
In thinking about this, I realized that it could be summed up that the West has a hatred for the Jewish people that is usually covert, but every now and then, it boils up above the surface and becomes overt. The West represents the current manifestation of Esav, and thus, we need search no further than Esav himself to find examples of hidden and revealed anger. These examples will give us an important clue as to where we are headed. As the Ramban writes, in reference to the meeting between Yakov and Esav when Yakov returned from Lavan's house, that meeting was a template for the interactions between the Jewish people and the West throughout history. Thus, there is much to be learned from carefully examining the Torah in that light.
The place where we see this pattern is in Esav's angry desire to kill Yakov after the blessings were stolen. Yakov was completely unaware that this was his evil intent, until Rivka makes it known to him. She herself only knew of his plans because of a Divine revelation that she received. As we have discussed, the blessings that Yakov stole were the very essence of the purpose of the Jewish people as the leaders of the world, in the capacity of Moshiach ben Yosef. Esav's hatred and jealousy were not simply because Yakov stole the blessings, but more importantly, because Esav had now been rejected from his role as a part of the Divine plan. Like Kayin before him, and Shaul after him, this rejection created a profound anger and desire to destroy his counterpart (Moshiach ben Dovid), and this fueled his angry plan to kill Yakov.
Sending Yakov away from the land of Israel was an important act on the part of Rivka, because as long as Yakov was in Israel, his function as Moshiach ben Yosef was resonating with the land, so to speak, creating a greater reason for Esav to want to kill him. As we saw, whoever has the function of Moshiach ben Yosef receives the land of Israel, which functions as the physical manifestation of Moshiach ben Yosef for the whole physical world. Thus, it was a calculated move to not only send Yakov away, but to send him out of Eretz Yisroel entirely. This helps us understand why Esav suddenly comes at Yakov with four hundred men - twenty two years later - when Yakov is on his way back to Israel. As he gets closer, the 'noise' of Yakov's resonance with Eretz Yisrael gets louder and again pushes Esav to try to kill him. Despite this, however, Yakov must only truly do battle with the spiritual power of Esav, which is the angel he fights with at the Yabok river. Once Yakov vanquishes that spiritual force, Esav is left powerless, and all he can do is have a harmless interaction with Yakov, without causing him any damage.
If we think about this in light of what is currently transpiring, we can see through to a deeper level than what is occurring on the surface alone. It is clear that both Yishmael (the Arab world) and Esav (the West) would wish to claim the job of Moshiach ben Yosef, that is, the ones who will lead and guide the world. This ability, however, is completely tied up in the control of Jerusalem. Whoever has control of Jerusalem has control of the world. The spiritual forces of each of these nations thus wishes to assert its domination over the city of Jerusalem, and can not admit that the true dominion belongs to the Jewish people. On the surface, it just seems that the Arabs want to claim Jerusalem because of the mosque, and that the West just wants there to be 'peace.' But underlying it all is a spiritual need to be in control of Jerusalem. Even the West that seems to want to give Jerusalem to the Arabs on a silver platter really only desires to be the one in control over Jerusalem. Whoever controls the city rules the world.
It is important to understand that when Yakov returns to Israel, after he has had eleven of his twelve sons, he is ready to begin the building of the Jewish people, and that can only occur in Israel. Thus, whereas Esav had only covertly wished to kill Yakov twenty two years before, at this point, as Yakov is resonating his mission of Moshiach ben Yosef to an even greater extent, Esav comes out with four hundred men to kill Yakov - his anger has boiled over to the surface.
Paralleling this, the closer we get to the revelation of Moshiach ben Yosef, the more the Jewish people resonate with our corresponding mission. As more and more of our people return to Israel, and the scales tip to the point where there are more Jews in Israel than outside of Israel, we are reaching the point in time that corresponds to Yakov Avinu returning with his family to Israel. We are thus reliving that time, when Esav left behind his hidden hatred and began to clearly show his true intentions. This is reflected in the current behavior of the United States government.
Although current events might seem disconcerting, the truth is that there is a tremendous נחמה contained in this parallel. It may seem that the world is crashing down on us here in Eretz Yisrael, and it is not beyond imagination that we will soon see a scenario similar to the war of Gog Umagog described in Yechezkel. Nevertheless, just as Esav's aggressiveness was nothing more than an indicator that a spiritual battle was about to take place, which Yakov succeeded in, so too, the current events that we are witnessing are but an indicator that we are entering into a similar spiritual battle, which ultimately will be won by the offspring of Yisrael.
Thursday, February 25, 2010
Yosef, Yishmael, and Esav
Recently, in the daf (Sanhedrin 12) we were offered a look into the concept of Moshiach ben Yosef, which is discussed in the Maharsha. The gemara itself speaks of a 'news brief' that was given to Rava. Due to the sensitive nature of the briefing, it was said to him in a code that could only be deciphered by a serious talmid chacham. Literally, the code looked like this:
A pair came from Rekes, and was grabbed by an eagle. They had things in their hands made in Luz. In the merit of Mercy and their own merit, they left in peace. Furthermore, the loaded thighs of Nachshon wanted to set an appointee, but the known Edomi would not permit. But those who gather gathered and set this appointee in the month of the death of Aharon Hacohen.
Hard to crack?
Rashi cracks it like this:
A pair of Torah scholars came from Rekes, and was grabbed by an eagle, that is, Persian soldiers. They had things in their hands made in Luz - Techeles [which it seems was forbidden to be producing]. In the merit of Mercy and their own merit, they left in peace, and were able to escape. In another event, the loaded thighs of Nachshon - this refers to the Nasi, who was like a descendant of Nachshon, the first Nasi - wanted to "set an appointee" - this refers to the fact that he wanted to add a second Adar to the year, but the Roman government would not permit this to be done. The sages were able to gather together privately, at a very early time, in the month of Av, when Aharon died, to determine that they would indeed add a month.
When we get to the Maharsha, things start to get very interesting.
First, he asks some questions.
Why was it necessary to send this information in code form? What is the idea that they had Techeles which was made in Luz? What is the language of "in the merit of Mercy?" What is the concept that the Romans did not let them add the month? What is the significance of the fact that they gathered in the month of Av?
He begins by explaining that the Yishmaelite princes numbered twelve, as the Torah states at the end of Chayei Sarah. Nevertheless, the princes of the Jewish people are on a higher level than them. This is because the Yishmaelite princes do not have proper lineage on the side of Avraham, rather, a lineage that derives from their mother's side, and she was a maidservant. This is why it says "שנים עשר נשיאים לאמותם" - this refers to the side of their mother. The Jewish princes, however, have proper lineage from their father's side, as the verse says "למשפחותם לבית אבותם" - each to their family, to their fathers' house. Therefore, the firstborn rights come through the lineage of the father. This entitles them to thirteen princes. This is a result of the firstborn rights of Yosef, who was split into two tribes with two princes. This is the secret of the עיבור (the added month in a leap year), where the Jewish people enumerate twelve months, corresponding to the twelve tribes, and another leap month, which corresponds to the tribe of Yosef which was split into two tribes. This corresponds to the two months of Adar, whose Zodiac sign is the fish, like the bracha of Yosef "ידגו לרב" - and proliferate like fish.
This is why we find that our sages said that the offspring of Esav is solely given over to the offspring of Yosef, as the verse says [in Ovadiah], "[And the house of Yakov will be fire, and the house of Yosef will be a flame.] The house of Esav will be [like straw, and will be lit and consumed]." By Esav selling the first born rights to Yakov, and by Yakov taking the brachos, he was given the right to rule over his brother Esav. Yakov gave this ability to Yosef, as the passuk says, "And I have given you one more portion [over your brothers]." This is explicitly stated in chapter יש נוחלין. Therefore, even Yishmael, who has twelve princes לאמותם, and in their wars conquer Esav, they will nevetheless not completely finish Esav off. In the future, the offspring of Yosef and his Moshiach will become great, and Esav will be vanquished through him. This is because the people of Israel will be on a more exalted level than Yishmael, as they will have thirteen princes as a result of Yosef who was split into two tribes. This is the secret of the עיבור (the added month in a leap year), as we mentioned earlier, such that there are thirteen months on the calendar of the people of Israel, which is greater than the solar calendar of Esav, which only consists of twelve months. [It's interesting to note that Yishmael also has a lunar calendar, but without the leap month. -ag]
Based on this, the message was that 'a pair came...' This is because the people of Israel are compared to a pair of doves that only need their respective mate. This was said because of the two ruling powers, Edom and Yishmael. Yishmael is compared to an eagle because of the great power of its rulership, and because just as an eagle is an impure, carnivorous bird, so too, Yishmael has an aspect of impurity from his mother's side. We also find that the gemara in החובל refers to Yishmael as an impure bird.
It then states that the pair came 'from Rekes.' This is reference to the city of Teveria (Tiberias), and it was referred to as Rekes because of the people there who were empty there [rek = empty]. That was where the secret of the leap month was [as it would seem that the great court which decided on it was there at the time].
Then it says that they were caught by an eagle. This is referring to the fact that most of the Jewish people in exile are under the domain of Yishmael. It then says 'they had things made in Luz.' Luz is the city where the angel of death has no power, as it states in the gemara in Sotah. This represents the concept of the עיבור that is an eternal and unending power that will be used in the future to destroy the progeny of Esav and the power of the ס"מ (Satan). This is what the gemara means when it points out that Techeles was made in Luz, because the blue of the Techeles is reminiscent of the sea, which is reminiscent of the sky, which is reminiscent of the Throne of Hashem's Glory. The throne will be complete at that time. This is what is meant when it says 'in the merit of Mercy,' that the name of Hashem's mercy will then be complete, as we find that our sages say that Hashem's name and throne will not be complete until that time. In this merit, the Jewish people will leave the hands of Yishmael in peace [as is hinted in the code].
"The loaded thighs of Nachshon" also refers to the secret of the עיבור, as it refers to the princes and kings, as well as Moshiach the king, who are descended from him. "They wanted to set an appointee" refers to the extra month of the עיבור, which hints to the offspring of Yosef which was split into two tribes like the two Adars whose Zodiac sign is represented by fish - plural [meaning, more than one fish]. And being that Esav and his power [which stems from the forces of evil] will fall at his hand, the 'known Edomi did not allow.' This is reference to the Roman rulership and the powers of the ס"מ (Satan).
"Those who would gather gathered," however, in the areas under the rulership of Yishmael to set the 'appointee' [i.e. the leap month], and this was necessary to be done in a hidden and secretive manner so that Esav and the powers of the ס"מ would not realize. Therefore they did this in the month that Aharon Hacohen passed away [i.e. Av], to prevent Esav from realizing that they were gathering to add a month to the year. This subterfuge would be accomplished because it was the month that Esav and the forces of evil had succeeded in destroying the Temple.
Based on this, the gemara had said earlier, in regards to the secret of the leap month (עיבור), that a month was added when the young birds were still small, the sheep were still thin, and the spring had not yet arrived. The young birds are reference to כנסת ישראל [lit. the gathered of Israel, but actually refers to a deep kabbalistic concept], who are compared to a dove. The fact that they were young refers to the concept that they have no strength. [Perhaps this refers to the fact that the Jewish people are compared to the moon, with no light of its own. -ag] The sheep also refer to the people of Israel who are compared to a שה פזורה (spread out sheep). These sheep are thin, like the Jewish people who are in a weakened state in exile. The time of spring refers to the beginning of the sprouting and development of the redemption, which has still not arrived. For this reason it was necessary to add on a month of thirty days - this refers to the secret of the leap month, which corresponds to the offspring of Yosef who will destroy the offspring of Esav. Then the Throne of Hashem's Glory, and His name [of Mercy] will be complete, may it be speedily in our days, amen.
End quote of the Maharsha.
There is a lot to think about here, and I'd like to give you some food for thought. It is clear that this secret code is not just something that occurred in the times of Rava, rather, it is actually a blueprint for the future advent of Moshiach ben Yosef. Read over the Maharsha, and see what the ramifications of that might be.
It is also extremely interesting that the secret adding of the month is occurring in the month of Av. As the Maharsha said, this is done to fool Esav and the forces of evil. It could be that since the future redemption is rooted in that month, it therefore makes a lot of sense that Av will be a month of great celebration after Moshiach has come. I would like to again point out that the month of Av this year is an extremely significant point in time, as it represents 12:30 on Friday afternoon in cosmic time, as we discussed in an earlier post. It is clear from the Maharsha that Av is an essential month in Moshiach ben Yosef process.
One final thought that just occurred to me, is that the meaning of the name of Yosef is 'to add on.' Interestingly, it can also mean 'to take away.' This is what Rochel herself said when she named him - "Hashem has taken away my embarrassment." Then she said "Hashem should add on another son." This dual connotation, which is clearly paradoxical, is also contained in the concept of the עיבור, the added month. This month sometimes appears, and is sometimes taken away, but in truth, it is the concept of the בכורה, which is the higher dimension of spirituality, being brought down into this world. Just like the Aron Hakodesh, which both existed in this world, and at the same time took up no space, Yosef and the עיבור month have this characteristic as well. In fact, the extra month itself is what allows the lunar and solar calendars to stay in sync. This corresponds to the concept of Yosef, who connects the spiritual and physical worlds, which are also represented by the lunar and solar calendars, respectively.
A pair came from Rekes, and was grabbed by an eagle. They had things in their hands made in Luz. In the merit of Mercy and their own merit, they left in peace. Furthermore, the loaded thighs of Nachshon wanted to set an appointee, but the known Edomi would not permit. But those who gather gathered and set this appointee in the month of the death of Aharon Hacohen.
Hard to crack?
Rashi cracks it like this:
A pair of Torah scholars came from Rekes, and was grabbed by an eagle, that is, Persian soldiers. They had things in their hands made in Luz - Techeles [which it seems was forbidden to be producing]. In the merit of Mercy and their own merit, they left in peace, and were able to escape. In another event, the loaded thighs of Nachshon - this refers to the Nasi, who was like a descendant of Nachshon, the first Nasi - wanted to "set an appointee" - this refers to the fact that he wanted to add a second Adar to the year, but the Roman government would not permit this to be done. The sages were able to gather together privately, at a very early time, in the month of Av, when Aharon died, to determine that they would indeed add a month.
When we get to the Maharsha, things start to get very interesting.
First, he asks some questions.
Why was it necessary to send this information in code form? What is the idea that they had Techeles which was made in Luz? What is the language of "in the merit of Mercy?" What is the concept that the Romans did not let them add the month? What is the significance of the fact that they gathered in the month of Av?
He begins by explaining that the Yishmaelite princes numbered twelve, as the Torah states at the end of Chayei Sarah. Nevertheless, the princes of the Jewish people are on a higher level than them. This is because the Yishmaelite princes do not have proper lineage on the side of Avraham, rather, a lineage that derives from their mother's side, and she was a maidservant. This is why it says "שנים עשר נשיאים לאמותם" - this refers to the side of their mother. The Jewish princes, however, have proper lineage from their father's side, as the verse says "למשפחותם לבית אבותם" - each to their family, to their fathers' house. Therefore, the firstborn rights come through the lineage of the father. This entitles them to thirteen princes. This is a result of the firstborn rights of Yosef, who was split into two tribes with two princes. This is the secret of the עיבור (the added month in a leap year), where the Jewish people enumerate twelve months, corresponding to the twelve tribes, and another leap month, which corresponds to the tribe of Yosef which was split into two tribes. This corresponds to the two months of Adar, whose Zodiac sign is the fish, like the bracha of Yosef "ידגו לרב" - and proliferate like fish.
This is why we find that our sages said that the offspring of Esav is solely given over to the offspring of Yosef, as the verse says [in Ovadiah], "[And the house of Yakov will be fire, and the house of Yosef will be a flame.] The house of Esav will be [like straw, and will be lit and consumed]." By Esav selling the first born rights to Yakov, and by Yakov taking the brachos, he was given the right to rule over his brother Esav. Yakov gave this ability to Yosef, as the passuk says, "And I have given you one more portion [over your brothers]." This is explicitly stated in chapter יש נוחלין. Therefore, even Yishmael, who has twelve princes לאמותם, and in their wars conquer Esav, they will nevetheless not completely finish Esav off. In the future, the offspring of Yosef and his Moshiach will become great, and Esav will be vanquished through him. This is because the people of Israel will be on a more exalted level than Yishmael, as they will have thirteen princes as a result of Yosef who was split into two tribes. This is the secret of the עיבור (the added month in a leap year), as we mentioned earlier, such that there are thirteen months on the calendar of the people of Israel, which is greater than the solar calendar of Esav, which only consists of twelve months. [It's interesting to note that Yishmael also has a lunar calendar, but without the leap month. -ag]
Based on this, the message was that 'a pair came...' This is because the people of Israel are compared to a pair of doves that only need their respective mate. This was said because of the two ruling powers, Edom and Yishmael. Yishmael is compared to an eagle because of the great power of its rulership, and because just as an eagle is an impure, carnivorous bird, so too, Yishmael has an aspect of impurity from his mother's side. We also find that the gemara in החובל refers to Yishmael as an impure bird.
It then states that the pair came 'from Rekes.' This is reference to the city of Teveria (Tiberias), and it was referred to as Rekes because of the people there who were empty there [rek = empty]. That was where the secret of the leap month was [as it would seem that the great court which decided on it was there at the time].
Then it says that they were caught by an eagle. This is referring to the fact that most of the Jewish people in exile are under the domain of Yishmael. It then says 'they had things made in Luz.' Luz is the city where the angel of death has no power, as it states in the gemara in Sotah. This represents the concept of the עיבור that is an eternal and unending power that will be used in the future to destroy the progeny of Esav and the power of the ס"מ (Satan). This is what the gemara means when it points out that Techeles was made in Luz, because the blue of the Techeles is reminiscent of the sea, which is reminiscent of the sky, which is reminiscent of the Throne of Hashem's Glory. The throne will be complete at that time. This is what is meant when it says 'in the merit of Mercy,' that the name of Hashem's mercy will then be complete, as we find that our sages say that Hashem's name and throne will not be complete until that time. In this merit, the Jewish people will leave the hands of Yishmael in peace [as is hinted in the code].
"The loaded thighs of Nachshon" also refers to the secret of the עיבור, as it refers to the princes and kings, as well as Moshiach the king, who are descended from him. "They wanted to set an appointee" refers to the extra month of the עיבור, which hints to the offspring of Yosef which was split into two tribes like the two Adars whose Zodiac sign is represented by fish - plural [meaning, more than one fish]. And being that Esav and his power [which stems from the forces of evil] will fall at his hand, the 'known Edomi did not allow.' This is reference to the Roman rulership and the powers of the ס"מ (Satan).
"Those who would gather gathered," however, in the areas under the rulership of Yishmael to set the 'appointee' [i.e. the leap month], and this was necessary to be done in a hidden and secretive manner so that Esav and the powers of the ס"מ would not realize. Therefore they did this in the month that Aharon Hacohen passed away [i.e. Av], to prevent Esav from realizing that they were gathering to add a month to the year. This subterfuge would be accomplished because it was the month that Esav and the forces of evil had succeeded in destroying the Temple.
Based on this, the gemara had said earlier, in regards to the secret of the leap month (עיבור), that a month was added when the young birds were still small, the sheep were still thin, and the spring had not yet arrived. The young birds are reference to כנסת ישראל [lit. the gathered of Israel, but actually refers to a deep kabbalistic concept], who are compared to a dove. The fact that they were young refers to the concept that they have no strength. [Perhaps this refers to the fact that the Jewish people are compared to the moon, with no light of its own. -ag] The sheep also refer to the people of Israel who are compared to a שה פזורה (spread out sheep). These sheep are thin, like the Jewish people who are in a weakened state in exile. The time of spring refers to the beginning of the sprouting and development of the redemption, which has still not arrived. For this reason it was necessary to add on a month of thirty days - this refers to the secret of the leap month, which corresponds to the offspring of Yosef who will destroy the offspring of Esav. Then the Throne of Hashem's Glory, and His name [of Mercy] will be complete, may it be speedily in our days, amen.
End quote of the Maharsha.
There is a lot to think about here, and I'd like to give you some food for thought. It is clear that this secret code is not just something that occurred in the times of Rava, rather, it is actually a blueprint for the future advent of Moshiach ben Yosef. Read over the Maharsha, and see what the ramifications of that might be.
It is also extremely interesting that the secret adding of the month is occurring in the month of Av. As the Maharsha said, this is done to fool Esav and the forces of evil. It could be that since the future redemption is rooted in that month, it therefore makes a lot of sense that Av will be a month of great celebration after Moshiach has come. I would like to again point out that the month of Av this year is an extremely significant point in time, as it represents 12:30 on Friday afternoon in cosmic time, as we discussed in an earlier post. It is clear from the Maharsha that Av is an essential month in Moshiach ben Yosef process.
One final thought that just occurred to me, is that the meaning of the name of Yosef is 'to add on.' Interestingly, it can also mean 'to take away.' This is what Rochel herself said when she named him - "Hashem has taken away my embarrassment." Then she said "Hashem should add on another son." This dual connotation, which is clearly paradoxical, is also contained in the concept of the עיבור, the added month. This month sometimes appears, and is sometimes taken away, but in truth, it is the concept of the בכורה, which is the higher dimension of spirituality, being brought down into this world. Just like the Aron Hakodesh, which both existed in this world, and at the same time took up no space, Yosef and the עיבור month have this characteristic as well. In fact, the extra month itself is what allows the lunar and solar calendars to stay in sync. This corresponds to the concept of Yosef, who connects the spiritual and physical worlds, which are also represented by the lunar and solar calendars, respectively.
Friday, November 13, 2009
Fall of Yishmael
At the end of this week's parsha, the Torah goes through the lineage of Yishmael, and ends off (in perek כה passuk יח) by saying "על פני כל אחיו נפל" - which literally translates as 'He fell on the face of all of his brothers.'
The Ba'al Haturim points out the significance of the fact that this verse directly precedes the following verse, which says, "ואלה תולדות יצחק" - which translates as 'these are the offspring of Yitzchak.'
He explains that this teaches us that in the end of days, when Yishmael falls, Moshiach ben Dovid, the offspring of Yitzchak, will then sprout.
The Ba'al Haturim points out the significance of the fact that this verse directly precedes the following verse, which says, "ואלה תולדות יצחק" - which translates as 'these are the offspring of Yitzchak.'
He explains that this teaches us that in the end of days, when Yishmael falls, Moshiach ben Dovid, the offspring of Yitzchak, will then sprout.
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