We continue with the introduction of Daniel Krentzman's sefer on Moshiach ben Yosef and Yehoshua.
An Introduction to the Aspect of Mashiach ben Yosef
Before Adam HaRishon sinned, by eating from the Etz HaDaat, his personal avodah was primarily to perfect himself spiritually. He was placed in Gan Eden in an environment that would allow him to achieve the spiritual goal of self-perfection and knowing G-d. His relationship to the physical world centered on its use as a means toward his perfection. After the sin, Adam’s previously high spiritual standing was greatly reduced and a great amount of spiritual imperfection became included in his being. Not only that, but he also caused tremendous spiritual damage to the physical world, unraveling the once ordered and harmonious web that bound the physical and spiritual in unity allowing for G-d’s light to be revealed in the world in the proper way. As a result, death, tumah (impurity) and imperfection all became incorporated into Adam’s body and the physical world as a whole. Now, the world itself would require great tikun (rectification) and fixing in order to restore it to the harmony and unity that once existed and allow for the correct environment for man’s spiritual growth and self-perfection to enable him to bind himself to G-d properly (see Derech Hashem, chapter 3).
As a result of the world's need for rectification, post-sin, a new concept was added into Adam’s avodah in this world. His pre-sin avodah was of self-perfection and drawing closer to G-d. Now, his avodah also included the rectification of the physical world through the retrieval of the sparks of holiness that had descended into impurity. This could only be done through direct and rigorous involvement in the physical world. In doing so, he would remove the power and influence of tumah and evil, which had increased in the world, and re-establish the total good and unity that existed in creation pre-sin. Then the world would serve as the ideal environment for man to choose the good and perfection of doing the will of G-d and to partake of the infinite good that G-d intended for him.
This mission of man is referred to as Tikun Olam (World-Rectification). It exists one step below and feeds into man’s original purpose, Tikun Adam (Self or Soul-Rectification). This dichotomy makes up the complete picture of all of man’s challenges and experiences in this world: Man’s relationship to the world around him, his outer world; and his relationship to his inner world, within himself.
Throughout the generations that proceeded from Adam, people began to take on these two rectifications in their lives, some succeeding but many failing, causing more damage to creation and creating a greater need for continued rectification. The Avot and other great personalities in Tanach, at different points in their lives, became the main movers in the world in one of these two areas of rectification; at some points manifesting the Tikun Adam aspect and at others the Tikun Olam aspect. For example, Avraham primarily began to express the spiritual mission of Tikun Olam upon arriving to Eretz Yisrael; Yitzchak from after the Akeidah; Yaakov from the time of his wrestling with the angel; Yosef from the time of his first dream; Moshe Rabbeinu from Yetzias Mitzrayim before the giving of the Torah; and Yehoshua from the beginning of the war with Amalek (see Kol HaTor, chapter 1:23.) However, these two missions of rectification are said to have reached a point of fruition and maturity while climaxing within two separate personalities in Jewish History: The aspect of Tikun Adam within David HaMelech and the aspect of Tikun Olam within Yosef HaTzadik. From this, the concept of Mashiach ben David and Mashiach ben Yosef becomes introduced. In their lives the qualities associated with Tikun Adam and Tikun Olam became perfected to such an extent that anyone who would later express and develop any such qualities would be referred to as manifesting an aspect of Mashiach ben David or Mashiach ben Yosef. Ultimately, two people will usher in the final redemption, through each focusing on one of these two rectifications as their life mission. They will respectively be called Mashiach ben David and Mashiach ben Yosef proper.
Until the shoes of the final two Mashichim are filled and the redemption arrives fully, in every generation there is one person who manifests and predominates the aspect of Mashiach ben David and another of Mashiach ben Yosef; two people who may potentially fulfill the ultimate mission of the final respective Mashiach who heralds in the redemption. In a more micro-level perspective of the situation, every Jew manifests one of these two aspects predominantly in their lives at one point or another, as a ben Yosef or a ben David. His manifestation of one of the two aspects depends on the circumstances and challenges of his life as well as his place in bringing about the rectification of the entire world.
The mission of Mashiach ben Yosef, spiritually and physically, is Tikun Olam (World Rectification); in preparation and in initiation of the coming of the final Mashiach, ben David, who completes the final stage of man’s perfection and life’s purpose. This mission of Tikun Olam is multi-faceted, encompassing many aspects, and spanning many levels, both physical and spiritual. The Vilna Gaon, in Kol HaTor, deals at length with each of these concepts. In this work, my goal is to focus on Yehoshua bin Nun and to demonstrate his manifestation of Mashiach ben Yosef, pointing out and expanding upon those aspects of Mashiach ben Yosef that pertain to his life and the events described in Tanach regarding his particular role as Mashiach ben Yosef. Therefore, I will mainly address those concepts connected to the events surrounding Yehoshua bin Nun.
To be continued...
Wednesday, April 8, 2009
Tuesday, April 7, 2009
Moshiach ben Yosef & Yehoshua
A number of months ago, I sang at a wedding where the chosson had written a little sefer about Moshiach ben Yosef and Yehoshua. I recently came across the copy I had gotten, and called him up to ask for permission to reprint it in the blog. He graciously acquiesced, so here I will present, in segments, some of the interesting contents of this sefer, written by Rav Daniel Krentzman.
The concept of Mashiach ben Yosef appears once in Shas, in an obscure aggadah in (Succah 52a) that expounds a pasuk in Zecharyah. At the end of a prophetic portrayal of the war of Gog and Magog, it relates: The land will eulogize, each family by itself, the family of David by itself and their wives by themselves (12:12). One opinion amongst the Tannaim identifies this as the eulogy of Mashiach descended from the tribe of Yosef, who will have been killed in the war. The Maharsha explains that Mashiach ben Yosef will precede the coming of Mashiach ben David, saving the Jewish People, but dying in the process. After this, Mashiach ben David will be able to bring about the complete and total redemption.
Although little mention is given to Mashiach ben Yosef in the gemara, the Vilna Gaon teaches in Kol HaTor (1:2): It is incumbent upon each of us to learn and understand all the aspects and spiritual qualities of Mashiach ben Yosef, that they be a candle to light the way of our steps and accessible to us like a set table, to guide us in the way of action and the particular tasks that are upon us in order to assist the redemption of Yisrael, and bring it speedily.
The concept of Mashiach ben Yosef is discussed at great length in the Zohar and the writings of the Ari’’Zal. It is also discussed in later Kabbalistic works by the RamChaL, the Vilna Gaon, and others. Upon deeper analysis of Pasukim in Tanach and Midrashei Chazal, numerous references and teachings about Mashiach ben Yosef become apparent.
I was motivated by the above injunction of the Vilna Gaon to develop these ideas and to commit them to writing in English, in order to present an introduction to the concept of Mashiach ben Yosef, for the English speaking public. My ideas are based on the teachings of the Vilna Gaon in Kol HaTor but include ideas created from discussion with present influential Rabbeim in my life. I would like to thank in particular Rav Pinchas Winston and Rav Avraham Sutton for opening me up to and helping me gain a basis in this area of Torah. I must also extend deepest heartfelt thanks to Rav Yehoshua Gerzi for playing such a large role in my development in this area of Torah and for encouraging me to take on this project, as well as in other areas of my spiritual development
The topic of Mashiach is vast and deep. Therefore this work should be considered only a small introduction to taste of but a few drops of the Torah knowledge surrounding the topic. Yosef HaTzaddik established the spiritual foundation and prototypical form that the concept of Mashiach ben Yosef has taken throughout history. Yehoshua bin Nun was the first to fully manifest and develop this spiritual mission and take it further. I therefore am focusing on the two of them, which is the approach set before me by the Vilna Gaon in Kol HaTor, in order to give over the concept of Mashiach ben Yosef with the best clarity and familiarity.
To be continued...
The concept of Mashiach ben Yosef appears once in Shas, in an obscure aggadah in (Succah 52a) that expounds a pasuk in Zecharyah. At the end of a prophetic portrayal of the war of Gog and Magog, it relates: The land will eulogize, each family by itself, the family of David by itself and their wives by themselves (12:12). One opinion amongst the Tannaim identifies this as the eulogy of Mashiach descended from the tribe of Yosef, who will have been killed in the war. The Maharsha explains that Mashiach ben Yosef will precede the coming of Mashiach ben David, saving the Jewish People, but dying in the process. After this, Mashiach ben David will be able to bring about the complete and total redemption.
Although little mention is given to Mashiach ben Yosef in the gemara, the Vilna Gaon teaches in Kol HaTor (1:2): It is incumbent upon each of us to learn and understand all the aspects and spiritual qualities of Mashiach ben Yosef, that they be a candle to light the way of our steps and accessible to us like a set table, to guide us in the way of action and the particular tasks that are upon us in order to assist the redemption of Yisrael, and bring it speedily.
The concept of Mashiach ben Yosef is discussed at great length in the Zohar and the writings of the Ari’’Zal. It is also discussed in later Kabbalistic works by the RamChaL, the Vilna Gaon, and others. Upon deeper analysis of Pasukim in Tanach and Midrashei Chazal, numerous references and teachings about Mashiach ben Yosef become apparent.
I was motivated by the above injunction of the Vilna Gaon to develop these ideas and to commit them to writing in English, in order to present an introduction to the concept of Mashiach ben Yosef, for the English speaking public. My ideas are based on the teachings of the Vilna Gaon in Kol HaTor but include ideas created from discussion with present influential Rabbeim in my life. I would like to thank in particular Rav Pinchas Winston and Rav Avraham Sutton for opening me up to and helping me gain a basis in this area of Torah. I must also extend deepest heartfelt thanks to Rav Yehoshua Gerzi for playing such a large role in my development in this area of Torah and for encouraging me to take on this project, as well as in other areas of my spiritual development
The topic of Mashiach is vast and deep. Therefore this work should be considered only a small introduction to taste of but a few drops of the Torah knowledge surrounding the topic. Yosef HaTzaddik established the spiritual foundation and prototypical form that the concept of Mashiach ben Yosef has taken throughout history. Yehoshua bin Nun was the first to fully manifest and develop this spiritual mission and take it further. I therefore am focusing on the two of them, which is the approach set before me by the Vilna Gaon in Kol HaTor, in order to give over the concept of Mashiach ben Yosef with the best clarity and familiarity.
To be continued...
Monday, April 6, 2009
Rav Elya Svei's hesped and more
A reader of this blog was at Rav Elya's levaya, and shared with me that Rav Shmuel Kamenetsky, the Rosh Yeshiva of the Philadelphia, in his eulogy of Rav Svei, said that Rav Svei had said ten years ago that Moshiach would come in 2009.
A comment on the previous post gave the following link to a video of Rav Elya himself quoting Reb Elchonon Wasserman's statement in 1939 at 36 minutes and 20 seconds.
http://video.google.com/videoplay?docid=-8045533956953563939&hl=en
Another comment from 'גילוי' (keitz meguleh) stated that the seventy years spoken of are not consecutive, and in fact some of that time occurred before 5699 and some will occur after 5769 as well.
Another point worthy of mention was something my wife read in the Mishpacha magazine, which quoted Rav Kaduri (who the author of the article personally heard it from) as saying that on the day of Birkas Hachama (this Wednesday) there will be a sign of מתיקות הדינים - sweetening of judgments.
I found this last point to be very significant, as my הרגש tells me (for what it's worth) that we are in for some hefty רחמים from Hashem, and if we are indeed standing at the threshold of Moshiach, then the incredible miracles that await us will require the type of actions that are above the logic dictating what we deserve, getting us into the realm of Kesser.
A comment on the previous post gave the following link to a video of Rav Elya himself quoting Reb Elchonon Wasserman's statement in 1939 at 36 minutes and 20 seconds.
http://video.google.com/videoplay?docid=-8045533956953563939&hl=en
Another comment from 'גילוי' (keitz meguleh) stated that the seventy years spoken of are not consecutive, and in fact some of that time occurred before 5699 and some will occur after 5769 as well.
Another point worthy of mention was something my wife read in the Mishpacha magazine, which quoted Rav Kaduri (who the author of the article personally heard it from) as saying that on the day of Birkas Hachama (this Wednesday) there will be a sign of מתיקות הדינים - sweetening of judgments.
I found this last point to be very significant, as my הרגש tells me (for what it's worth) that we are in for some hefty רחמים from Hashem, and if we are indeed standing at the threshold of Moshiach, then the incredible miracles that await us will require the type of actions that are above the logic dictating what we deserve, getting us into the realm of Kesser.
Friday, April 3, 2009
Seventy years
In the previous posts we saw that there is a significant period of seventy years that constitutes the 'pregnancy' of the redemption. It is characterized by a 'conception' which is especially difficult, and a 'birth' which is difficult as well.
In light of this, the story that I mentioned a while ago becomes ever-so-interesting. Here I will repeat it.
I recently heard from a very reliable source that Rav Elya Svei z'l said that in 1939, Rav Elchanan Wasserman said that Moshiach would come in seventy years. After I heard that story, I "happened" upon another story that Rav Elya Lopian said over (in his sefer Lev Eliyahu) from Rav Elchanan Wasserman that he was with the Chofetz Chaim in the beginning of World War I (circa 1914) and the Chofetz Chaim said that WWI was the first of three Gog Umagog wars. The next would be in twenty five years. That story ends there, but clearly Rav Elchanan Wasserman was someone in the know.
Someone showed me a similar story in a sefer that quoted Rav Nosson Wachtfogel z'l, who said that at the beginning of World War I, people were coming to the Chofetz Chaim asking him if that was to be the war of Gog Umagog, and his response was that it was the first of three, as he told Reb Elchanan.
When Rav Wachtfogel was asked how we would survive a possible nuclear war, his response was that in Egypt, the Jew and Egyptian drank from the same cup of water, but the Egyptian drank blood, and the Jew drank water.
What's also interesting is that World War II actually began on the first of September in 1939, which was still 5699, seventy years ago, and Kristallnacht, which many consider the beginning of Hitler's final solution occurred the previous year ('38) in November, which was also 5699.
I have a friend who is related to Rav Svei z'l, and he told me that Rav Svei has been consistently saying for the last twenty years that Moshiach is coming in 5769. אמן כן יהי רצון
In light of this, the story that I mentioned a while ago becomes ever-so-interesting. Here I will repeat it.
I recently heard from a very reliable source that Rav Elya Svei z'l said that in 1939, Rav Elchanan Wasserman said that Moshiach would come in seventy years. After I heard that story, I "happened" upon another story that Rav Elya Lopian said over (in his sefer Lev Eliyahu) from Rav Elchanan Wasserman that he was with the Chofetz Chaim in the beginning of World War I (circa 1914) and the Chofetz Chaim said that WWI was the first of three Gog Umagog wars. The next would be in twenty five years. That story ends there, but clearly Rav Elchanan Wasserman was someone in the know.
Someone showed me a similar story in a sefer that quoted Rav Nosson Wachtfogel z'l, who said that at the beginning of World War I, people were coming to the Chofetz Chaim asking him if that was to be the war of Gog Umagog, and his response was that it was the first of three, as he told Reb Elchanan.
When Rav Wachtfogel was asked how we would survive a possible nuclear war, his response was that in Egypt, the Jew and Egyptian drank from the same cup of water, but the Egyptian drank blood, and the Jew drank water.
What's also interesting is that World War II actually began on the first of September in 1939, which was still 5699, seventy years ago, and Kristallnacht, which many consider the beginning of Hitler's final solution occurred the previous year ('38) in November, which was also 5699.
I have a friend who is related to Rav Svei z'l, and he told me that Rav Svei has been consistently saying for the last twenty years that Moshiach is coming in 5769. אמן כן יהי רצון
Thursday, April 2, 2009
Parshas Tzav
This week's parsha podcast speaks about the two dimensions of Mitzvah observance - action and intent. If you have one without the other, it's like a horse without a carriage.
Understanding the Geulah process III
We continue with the first chapter of Acharis Ke'raishis:
Here we have 'two prophets saying a similar prophecy.' The order of the redemption is split into two stages. One is the redemption itself, and the other is the beginning of the redemption, referred to as the "פקידה." [This language of פקידה is found in the Gemara (Rosh Hashana 10b), where it says that on Rosh Hashana, Sarah was "נפקדה" - remembered. Rashi explains that this means that their memory came for good (before Hashem) and a pregnancy was decreed for them. It is clear that before the birth, which is the completion of the redemption, and as we will see its process is compared to birth, the process starts with a פקידה remembrance, where Hashem remembers (פוקד) his people, and remembers (זוכר) them for good in order to begin their redemption. See Beraishis (21:1) on the verse, "And Hashem remembered (פקד) Sarah as He spoke, and did to Sarah as He said." There Rashi explains, based on the midrash, that the words 'as He spoke' refer to conception, and the words 'as He said' refer to birth. These are precisely the two stages we are speaking about.]
Similarly we see [from both the Ramchal and the Gra] that the order of the beginning of the [final] redemption will be as it was with the Second Temple in the days of Koresh (Cyrus), and it will also be similar to the order of the redemption from Egypt, that at first their labor was intensified, nevertheless, they had already reached the beginning of redemption. Only afterwards was there a movement from the Right side [the side of Kindness].
These ideas are also mentioned in the words of the Gra explicitly in his explanation of the Zohar on Parshas Mishpatim קכ ע"א "The פקידה (first stage) will be in Tishrei, but [the redemption] will be pushed off until Nissan, because Tishrei is the Left arm - Rosh Hashana - as is known." See there. Also explained there (קיט ע"ב) is that the beginning of the redemption which we mentioned is referred to as the "חבלי משיח" - the birth pangs of Moshiach. These are his words:
The night is compared to exile, and the morning [is compared] to redemption, like the verse says (Rus 3), "Sleep until morning." And before the redemption, the exile will become more severe than the entire exile, as it says (Berachos 6b), "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty. This is the darkness (שחרות) of the morning (שחר), that before the day breaks, it is the darkest part of the night, and therefore it is called שחר [which connotes both morning and darkness]. And the seventy קלין (voices or cries) are seventy years which are referred to as the birth pangs of Moshiach, because the entire exile is like a pregnant woman whose due date is getting closer every day, and the redemption is compared to a birth, as we find in the verse (Yeshaya 66), "Would a nation be born... Zion has birthed her children..." When the time comes for birth, the pain is greater than all of the time she was pregnant, as we find in the verse (Bereshis 3), "I will make your difficulty great, and your pregnancy will be painful" - pregnancy is the exile. The birth pangs of Moshiach correspond to a woman about to give birth.
He writes further in ביאור אגדות סבי דבי אתונא "נחש בכמה מיעבר":
All the preparations that Hakadosh Baruch Hu prepares for the good of the world are done in a hidden place near Him. When the preparation is completed, the action is done, and this is its birth... However, during the preparation, that good is not revealed at all, and the original state of destruction seems to continue. For in order for the rectification of that state of destruction to take place, the Supernal Thought is continuously activating its plans; but it is not a complete destruction [even while the plans are not completely activated], and when Hakadosh Baruch Hu takes [that plan], there is an immediate effect to rectify the matter so the world will not be destroyed. Nevertheless, the destruction of the order [of the world on the surface] remains as long as the preparation is made in the Transcendental realm without being revealed below. From this, we can also understand that Hakadosh Baruch Hu is only doing good, and even in a time of hiddenness, it is not that He is disgusted with His world, rather that He is preparing the rectification for its damage. Nevertheless, this preparation is done in a hidden place, and either way, the world undergoes many evils and difficulty.
To be continued...
Here we have 'two prophets saying a similar prophecy.' The order of the redemption is split into two stages. One is the redemption itself, and the other is the beginning of the redemption, referred to as the "פקידה." [This language of פקידה is found in the Gemara (Rosh Hashana 10b), where it says that on Rosh Hashana, Sarah was "נפקדה" - remembered. Rashi explains that this means that their memory came for good (before Hashem) and a pregnancy was decreed for them. It is clear that before the birth, which is the completion of the redemption, and as we will see its process is compared to birth, the process starts with a פקידה remembrance, where Hashem remembers (פוקד) his people, and remembers (זוכר) them for good in order to begin their redemption. See Beraishis (21:1) on the verse, "And Hashem remembered (פקד) Sarah as He spoke, and did to Sarah as He said." There Rashi explains, based on the midrash, that the words 'as He spoke' refer to conception, and the words 'as He said' refer to birth. These are precisely the two stages we are speaking about.]
Similarly we see [from both the Ramchal and the Gra] that the order of the beginning of the [final] redemption will be as it was with the Second Temple in the days of Koresh (Cyrus), and it will also be similar to the order of the redemption from Egypt, that at first their labor was intensified, nevertheless, they had already reached the beginning of redemption. Only afterwards was there a movement from the Right side [the side of Kindness].
These ideas are also mentioned in the words of the Gra explicitly in his explanation of the Zohar on Parshas Mishpatim קכ ע"א "The פקידה (first stage) will be in Tishrei, but [the redemption] will be pushed off until Nissan, because Tishrei is the Left arm - Rosh Hashana - as is known." See there. Also explained there (קיט ע"ב) is that the beginning of the redemption which we mentioned is referred to as the "חבלי משיח" - the birth pangs of Moshiach. These are his words:
The night is compared to exile, and the morning [is compared] to redemption, like the verse says (Rus 3), "Sleep until morning." And before the redemption, the exile will become more severe than the entire exile, as it says (Berachos 6b), "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty. This is the darkness (שחרות) of the morning (שחר), that before the day breaks, it is the darkest part of the night, and therefore it is called שחר [which connotes both morning and darkness]. And the seventy קלין (voices or cries) are seventy years which are referred to as the birth pangs of Moshiach, because the entire exile is like a pregnant woman whose due date is getting closer every day, and the redemption is compared to a birth, as we find in the verse (Yeshaya 66), "Would a nation be born... Zion has birthed her children..." When the time comes for birth, the pain is greater than all of the time she was pregnant, as we find in the verse (Bereshis 3), "I will make your difficulty great, and your pregnancy will be painful" - pregnancy is the exile. The birth pangs of Moshiach correspond to a woman about to give birth.
He writes further in ביאור אגדות סבי דבי אתונא "נחש בכמה מיעבר":
All the preparations that Hakadosh Baruch Hu prepares for the good of the world are done in a hidden place near Him. When the preparation is completed, the action is done, and this is its birth... However, during the preparation, that good is not revealed at all, and the original state of destruction seems to continue. For in order for the rectification of that state of destruction to take place, the Supernal Thought is continuously activating its plans; but it is not a complete destruction [even while the plans are not completely activated], and when Hakadosh Baruch Hu takes [that plan], there is an immediate effect to rectify the matter so the world will not be destroyed. Nevertheless, the destruction of the order [of the world on the surface] remains as long as the preparation is made in the Transcendental realm without being revealed below. From this, we can also understand that Hakadosh Baruch Hu is only doing good, and even in a time of hiddenness, it is not that He is disgusted with His world, rather that He is preparing the rectification for its damage. Nevertheless, this preparation is done in a hidden place, and either way, the world undergoes many evils and difficulty.
To be continued...
Wednesday, April 1, 2009
Understanding the Geulah process II
One quick note, by way of introduction to the following piece. The concept of Shechina - the divine presence - always corresponds to the lowest level of the dimensions of reality, as does the concept of עפר - dust, as well as the Jewish people themselves, who are the vehicle for the Shechina, that is, Hashem's revelation in the physical world.
We continue with the first chapter of Acharis Keraishis:
The Ramchal further writes:
There are many actions involved in the פקידה ('conceptual remembering' - first stage) and they are hinted to in the verses of the wise one [King Shlomo] in the Song of Songs, as I will explain subsequently, with Hashem's help. The first action is explained by the verses brought previously, and that is the קימה - rising - of the Shechina (divine presence) from the dust. Therefore it says, "When I fell, I rose (קמתי)," and it also says, "Move from the dust, rise up (קומי) O captives of Jerusalem." I will tell you what this rising (קימה) is. The people of Israel only experienced darkness, and there was none to console them from their great difficulties that constantly worsened with each passing day. Their souls therefore sank into the dust, that is, the 'husks' (i.e. the forces of evil). When this time (פקידה) comes, someone to console them is found, and the Shechina rises (קמה) from this dust, and it is strengthened, despite it being amongst these forces of evil - for it has not yet escaped them - nevertheless it is not as before, [where the Shechina was] depressed and consumed by grief, as it were; For now, the light of Kingship has been taken [by the Shechina], and that is missing is for it to be revealed, so all the nations and leaders can see its reign, which will be revealed at the time of זכירה ('revealed remembering' - the second stage), speedily in our days.
When this first connection (i.e. the Kingship to the Shechina) is completed, there will not be anything similar until the time of the זכירה (stage two). This is why the verse says, "When I sit in darkness," [which represents the time between the stages]. From then and onward, "Hashem is my light" - after the intense anger.
I would like you to further understand this whole idea well. We find this first stage in Egypt when the verse says that "Hashem saw the people of Israel, and He knew." About the פקידה (first stage), the verse says, "פקוד פקדתי אתכם" - I have remembered you, [in the past tense,] as opposed to saying 'I am remembering you' [in the present tense]. This is because the פקידה (first stage) had already occurred. Moshe also realized that the time for the second stage had not yet arrived, and this was the reason why he did not want to take on his mission. This was why he said, "They will not believe me." Then Hashem gave him a sign, that if not for the fact that things were prepared already, he would not be sent. This is in consonance with the concept that we are 'not to arouse the love until it is desired.'
In the Tikunei Zohar Hachadash (כז ע"א) we find:
In the future [redemption], as regards Israel, only one from a city and two from a family will survive. This is from the side of [the sefirah of] Gevurah, which is strict judgment, and the world will be returned to utter desolation (תוהו ובוהו). And when Moshe begs for mercy on their behalf, [and that which] the Left pushed away and [made it seem that] Israel would not survive, the Right brings back, which is the concept that the Right leans toward Chessed - Kindness.
The Gr"a there explains:
"The Right side brings back," like the verse says, "With great Mercy I will gather you." This means that the Right side will bring them back [from exile], but first they will be aroused by the Left - "His left hand is under my head." This [first arousal] is the פקידה (first stage), just as we find in the second Temple in the days of Koresh when they did not leave [the exile yet], and afterwards the Right side was aroused...
He writes there further:
The redemption begins with difficulties, as we find "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty, as we find in Egypt [when Moshe first came to redeem the Jewish people, the passuk says,] "Let the work be made more difficult..." But the redemption itself is with the Right hand [that is, the side of Mercy]. Similarly, the redemption begins at night, but the main redemption occurs in the daytime, as we find, "Hashem revealed His holy arm." First the left arm (judgment) is aroused, just as on Rosh Hashana...
To be continued...
We continue with the first chapter of Acharis Keraishis:
The Ramchal further writes:
There are many actions involved in the פקידה ('conceptual remembering' - first stage) and they are hinted to in the verses of the wise one [King Shlomo] in the Song of Songs, as I will explain subsequently, with Hashem's help. The first action is explained by the verses brought previously, and that is the קימה - rising - of the Shechina (divine presence) from the dust. Therefore it says, "When I fell, I rose (קמתי)," and it also says, "Move from the dust, rise up (קומי) O captives of Jerusalem." I will tell you what this rising (קימה) is. The people of Israel only experienced darkness, and there was none to console them from their great difficulties that constantly worsened with each passing day. Their souls therefore sank into the dust, that is, the 'husks' (i.e. the forces of evil). When this time (פקידה) comes, someone to console them is found, and the Shechina rises (קמה) from this dust, and it is strengthened, despite it being amongst these forces of evil - for it has not yet escaped them - nevertheless it is not as before, [where the Shechina was] depressed and consumed by grief, as it were; For now, the light of Kingship has been taken [by the Shechina], and that is missing is for it to be revealed, so all the nations and leaders can see its reign, which will be revealed at the time of זכירה ('revealed remembering' - the second stage), speedily in our days.
When this first connection (i.e. the Kingship to the Shechina) is completed, there will not be anything similar until the time of the זכירה (stage two). This is why the verse says, "When I sit in darkness," [which represents the time between the stages]. From then and onward, "Hashem is my light" - after the intense anger.
I would like you to further understand this whole idea well. We find this first stage in Egypt when the verse says that "Hashem saw the people of Israel, and He knew." About the פקידה (first stage), the verse says, "פקוד פקדתי אתכם" - I have remembered you, [in the past tense,] as opposed to saying 'I am remembering you' [in the present tense]. This is because the פקידה (first stage) had already occurred. Moshe also realized that the time for the second stage had not yet arrived, and this was the reason why he did not want to take on his mission. This was why he said, "They will not believe me." Then Hashem gave him a sign, that if not for the fact that things were prepared already, he would not be sent. This is in consonance with the concept that we are 'not to arouse the love until it is desired.'
In the Tikunei Zohar Hachadash (כז ע"א) we find:
In the future [redemption], as regards Israel, only one from a city and two from a family will survive. This is from the side of [the sefirah of] Gevurah, which is strict judgment, and the world will be returned to utter desolation (תוהו ובוהו). And when Moshe begs for mercy on their behalf, [and that which] the Left pushed away and [made it seem that] Israel would not survive, the Right brings back, which is the concept that the Right leans toward Chessed - Kindness.
The Gr"a there explains:
"The Right side brings back," like the verse says, "With great Mercy I will gather you." This means that the Right side will bring them back [from exile], but first they will be aroused by the Left - "His left hand is under my head." This [first arousal] is the פקידה (first stage), just as we find in the second Temple in the days of Koresh when they did not leave [the exile yet], and afterwards the Right side was aroused...
He writes there further:
The redemption begins with difficulties, as we find "אגרא דכלה דוחקא" - the reward of the 'bride' [i.e. the Shechina and Klal Yisrael] is made greater by difficulty, as we find in Egypt [when Moshe first came to redeem the Jewish people, the passuk says,] "Let the work be made more difficult..." But the redemption itself is with the Right hand [that is, the side of Mercy]. Similarly, the redemption begins at night, but the main redemption occurs in the daytime, as we find, "Hashem revealed His holy arm." First the left arm (judgment) is aroused, just as on Rosh Hashana...
To be continued...
Tuesday, March 31, 2009
Understanding the Geulah process
I would like to share some more of the sefer Acharis Kereshis that I have been reading again recently.
The book begins with some quotes from the Ramchal as well as the Gra.
In the Mamar Hageulah of the Ramchal (page 54), he writes:
One should know that there are two significant times in the redemption process, which were both found in the redemption from Egypt as well as the redemption from Babylonia. These two stages will occur in the future redemption, may it be speedily in our days. The verse that I quoted at the beginning refers to this when it says (Micha 7:8), "Let my enemy not rejoice over me" - this is the first time, which is called פקידה - 'conceptual remembering.' [The verse continues,] "When I sit in darkness, Hashem is my Light" - this is the second time, which is called זכירה - 'active remembering.'
This is not the only verse, as we find numerous verses that hint to these two stages. Thus we find (yeshaya 52:2), "Move from the dust, arise O captives of Jerusalem" - this refers to the פקידה - 'conceptual remembering;' "Open the shackles on your neck O captive daughters of Zion" - this is reference to the זכירה - 'active remembering' stage. Similarly we find (Yeshaya 60:1) "Arise and shine for your light has come" - this again refers to the 'conceptual remembering;' "And the honor of Hashem shines upon you" - here again is reference to the stage of 'active remembering.'
Now I will start to explain the character of these two stages with great secrets, and since they are indeed so great, I will not explain them at length, and I will only say that which is absolutely necessary for a basic understanding, so understand this well.
The time of פקידה, 'conceptual remembering,' was the first stage in [the redemption process in] Egypt. This is what the Torah refers to when it says (Shemos 2:25), "Elokim saw the children of Israel, and Elokim knew." I will tell you what this פקידה is, and it should be understood that at this stage the original damage is the one that is being rectified, and even this rectification is not complete. The other damages are only rectified at the stage of זכירה - 'active remembering.' In regards to this [second stage], we find the verse says (Shemos 2:24), "And Elokim heard their cries, and Elokim remembered His covenant..." Also understand that the first stage is through [the Sefirah of] Yesod, as I told you, and the revelation of the second stage is through [the Sefirah of] Tiferes. It is through this mechanism that the spiritual power is available for Moshiach ben Yosef and Moshiach ben Dovid to accomplish their tasks at each of the stages of the final redemption.
To be continued...
The book begins with some quotes from the Ramchal as well as the Gra.
In the Mamar Hageulah of the Ramchal (page 54), he writes:
One should know that there are two significant times in the redemption process, which were both found in the redemption from Egypt as well as the redemption from Babylonia. These two stages will occur in the future redemption, may it be speedily in our days. The verse that I quoted at the beginning refers to this when it says (Micha 7:8), "Let my enemy not rejoice over me" - this is the first time, which is called פקידה - 'conceptual remembering.' [The verse continues,] "When I sit in darkness, Hashem is my Light" - this is the second time, which is called זכירה - 'active remembering.'
This is not the only verse, as we find numerous verses that hint to these two stages. Thus we find (yeshaya 52:2), "Move from the dust, arise O captives of Jerusalem" - this refers to the פקידה - 'conceptual remembering;' "Open the shackles on your neck O captive daughters of Zion" - this is reference to the זכירה - 'active remembering' stage. Similarly we find (Yeshaya 60:1) "Arise and shine for your light has come" - this again refers to the 'conceptual remembering;' "And the honor of Hashem shines upon you" - here again is reference to the stage of 'active remembering.'
Now I will start to explain the character of these two stages with great secrets, and since they are indeed so great, I will not explain them at length, and I will only say that which is absolutely necessary for a basic understanding, so understand this well.
The time of פקידה, 'conceptual remembering,' was the first stage in [the redemption process in] Egypt. This is what the Torah refers to when it says (Shemos 2:25), "Elokim saw the children of Israel, and Elokim knew." I will tell you what this פקידה is, and it should be understood that at this stage the original damage is the one that is being rectified, and even this rectification is not complete. The other damages are only rectified at the stage of זכירה - 'active remembering.' In regards to this [second stage], we find the verse says (Shemos 2:24), "And Elokim heard their cries, and Elokim remembered His covenant..." Also understand that the first stage is through [the Sefirah of] Yesod, as I told you, and the revelation of the second stage is through [the Sefirah of] Tiferes. It is through this mechanism that the spiritual power is available for Moshiach ben Yosef and Moshiach ben Dovid to accomplish their tasks at each of the stages of the final redemption.
To be continued...
Sunday, March 29, 2009
A Musical Pesach Seder
About two years ago, I sang for an album that was being recorded of the Bostoner Rebbe's Pesach Seder Niggunim. I had a great time doing it, and enjoyed the songs very much.
I didn't actually get a chance to hear the final product, and forgot about it until a little before Pesach last year when I came across the album on a music site. I listened to the samples, and the songs started to come back to me a little. I wasn't able to get a hold of the CD then, but finally this year, I saw the Rebbe's son at a chasuna I sang last week, and was able to finally hear the album.
It is a fun album, which consists of about 27 songs from the Seder, from the classic Kadesh-urchatz to Echad mi yodea, as well as some tunes that are off the beaten track. It's nice to get into the spirit of Pesach (if the cleaning doesn't suffice for you) with the album in the background.
You can listen to some samples and purchase the CD by clicking on this link.
Friday, March 27, 2009
Moshiach ben Binyomin?
On the Shabbos before Purim, my rav shared a very interesting thought, which started me thinking.
When Mordechai refused to bow down to Haman, the sages of his time challenged him. They asked why he was putting himself and the Jewish people in danger, and said that we have a precedent from Yakov Avinu - he and all of his family bowed down in front of Esav. Certainly one can bow down in front of Esav's progeny, Haman!
To this Mordechai responded and said that while it was true that all of their ancestors bowed down, his own ancestor, Binyomin, was not yet born and was the only tribe that did not prostrate in front of Esav. Mordechai therefore explained that he had his own precedent to follow.
Another interesting thought that I have seen is that it was Shaul, who was a descendant of Binyomin, who was sent on the mission to destroy Amalek, the grandson of Esav who represents all of the evil in the world. Mordechai, a descendant of Binyomin would be the vehicle for the downfall of Amalek's descendant Haman.
It is also worthy of noting that our sages tell us that Yosef was originally supposed to have twelve tribes, similar to Yakov. However, due to a sin, ten of the twelve were given to Binyomin. Each of Binyomin's ten sons were named after Yosef in some way (as Rashi notes).
Also interesting to note is that just as we find the concept of the connection between Moshiach ben Yosef and Moshiach ben Dovid, there is also a clear connection between Yehuda (מב"ד) and Binyomin (perhaps מב"י?) that is worthy of explanation. In fact, Shaul was supposed to have been the Moshiach ben Yosef for Dovid as Moshiach ben Dovid, if not for the fact that he ended up being unworthy.
I was told that while we do indeed find that Moshiach ben Dovid must be from the physical lineage of Dovid Hamelech, there does not seem to be a source stating that Moshiach ben Yosef must actually be from Yosef. This is actually quite an important point, because there are opinions that the tribes of Ephraim and Menashe were both lost to Klal Yisrael, so if it was necessary for MBY to be from either of those two tribes, we might find ourselves in a quandary. In any event, the tribe of Binyomin still exists as a significant part of Klal Yisrael, as the Jewish people today are composed of what was the kingdom of Judah, which consisted of the tribes of Yehuda, Binyomin and some Leviim and Kohanim.
It is also significant to note that the Beis Hamikdash was located on the border between Yehuda and Binyomin's portions in Eretz Yisroel, indicating a spiritual partnership between the two in being the vehicle for bringing Hashem's Divine Presence into the world.
Something else that comes to mind is that Binyomin was blessed by Yosef with the bracha of חן - grace, which Rebbe Nachman explains is the power of Torah and Tefillah (prayer) that bring about Hashem's response. These are the very tools that Moshiach will use to bring the world to its ultimate rectification.
When Mordechai refused to bow down to Haman, the sages of his time challenged him. They asked why he was putting himself and the Jewish people in danger, and said that we have a precedent from Yakov Avinu - he and all of his family bowed down in front of Esav. Certainly one can bow down in front of Esav's progeny, Haman!
To this Mordechai responded and said that while it was true that all of their ancestors bowed down, his own ancestor, Binyomin, was not yet born and was the only tribe that did not prostrate in front of Esav. Mordechai therefore explained that he had his own precedent to follow.
Another interesting thought that I have seen is that it was Shaul, who was a descendant of Binyomin, who was sent on the mission to destroy Amalek, the grandson of Esav who represents all of the evil in the world. Mordechai, a descendant of Binyomin would be the vehicle for the downfall of Amalek's descendant Haman.
It is also worthy of noting that our sages tell us that Yosef was originally supposed to have twelve tribes, similar to Yakov. However, due to a sin, ten of the twelve were given to Binyomin. Each of Binyomin's ten sons were named after Yosef in some way (as Rashi notes).
Also interesting to note is that just as we find the concept of the connection between Moshiach ben Yosef and Moshiach ben Dovid, there is also a clear connection between Yehuda (מב"ד) and Binyomin (perhaps מב"י?) that is worthy of explanation. In fact, Shaul was supposed to have been the Moshiach ben Yosef for Dovid as Moshiach ben Dovid, if not for the fact that he ended up being unworthy.
I was told that while we do indeed find that Moshiach ben Dovid must be from the physical lineage of Dovid Hamelech, there does not seem to be a source stating that Moshiach ben Yosef must actually be from Yosef. This is actually quite an important point, because there are opinions that the tribes of Ephraim and Menashe were both lost to Klal Yisrael, so if it was necessary for MBY to be from either of those two tribes, we might find ourselves in a quandary. In any event, the tribe of Binyomin still exists as a significant part of Klal Yisrael, as the Jewish people today are composed of what was the kingdom of Judah, which consisted of the tribes of Yehuda, Binyomin and some Leviim and Kohanim.
It is also significant to note that the Beis Hamikdash was located on the border between Yehuda and Binyomin's portions in Eretz Yisroel, indicating a spiritual partnership between the two in being the vehicle for bringing Hashem's Divine Presence into the world.
Something else that comes to mind is that Binyomin was blessed by Yosef with the bracha of חן - grace, which Rebbe Nachman explains is the power of Torah and Tefillah (prayer) that bring about Hashem's response. These are the very tools that Moshiach will use to bring the world to its ultimate rectification.
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