"
"
The 156 Aspects of Mashiach ben Yosef According to the teachings of of the Vilna Gaon
Author’s Introduction
The concept of Mashiach ben Yosef appears once in the entire Gemara, in an obscure aggadah in (Sukkah 52a) that expounds upon a verse in Zechariah. 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 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 Zoh ar and the writings of the AriZaL. It is also discussed in later Kabbalistic works by the RamChaL, the Vilna Gaon, and others. Upon deeper analysis of verses 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 some of 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 and to encourage the dissemination of the teachings of the Vilna Gaon which illuminate and clarify the Redemption process, which we are witnessing the unfolding of, each day. My ideas are based on the teachings of the Vilna Gaon, which appear in “Kol HaTor” HaTor”, of Rav Hillel of Shkolov; the Vilna Gaon’ Gaon ’s primary student. This work came about through the influence of many Rabbeim whom I’ve had the merit of learning from. I would like to thank, in particular, Rav Pinchas Winston for opening me up to and helping me gain a basis in, this area of Torah. I must also extend my deepest heartfelt thanks to Rav Yehoshua Gerzi for playing such a large role in my development in this area of Torah and other areas of my spiritual development, and for encouraging me to take on this project. Last but not least, I offer thanks to my wonderful wife Malka. Without her constant love and encouragement, none of this would have been possible.
About this Work ", “The Events of Tzion”, is based on the second This work, entitled: " chapter of the book “Kol HaTor”, written by R’ Hillel of Shkolov, the main student of the Vilna Gaon. There, Th ere, R’ Hillel records the teachings of the Vilna Gaon regarding Mashiach ben Yosef and his relationship to the Redemption process of the Jewish people.
This work is not a direct translation. My goal in writing this work was to provide an English version of the “156 Aspects of Mashiach ben Yosef”, discussed thoroughly in the second chapter of “Kol HaTor”, which could be studied by those lacking the proficiency in Hebrew, and the conceptual background necessary to successfully grasp the content contained in the original work. Wherever possible, I have tried to remain as close to the actual wording and order in which the concepts appear. However, because of the concise and holistic style in which these concepts were written, where R’ Hillel assumes the reader’s strong background in all the traditional Torah sources, as well as a firm understanding of Kabbalah and the sefiros; I felt the need to fill in the gaps by giving background, expanding on certain concepts, and being more explicit in pointing out the conceptual connections and flow from from one idea to the next. next. At times, I also may have presented the ideas in a different manner in order to add clarity and fluidity to the content being given over. To this end, at times I may also have subtracted or de-emphasized certain points which were not essential to understanding the main concept being given over. At times I may also have added points for clarification and added explanation which were not included in the original text. Titles and verses, related to each ea ch concept, are presented in both Hebrew and English, while sources for reference remain primarily in Hebrew. The ideas are arranged according to the same mode of organization used in the original work. Each of the 156 aspects is presented individually and is ordered, roughly, according to the Hebrew alphabet, with each concept beginning with a conceptual title or verse that the ideas are based on. Because many of the concepts discussed are either based totally or partially on Kabbalistic understandings of the sefiros and interrelations between them, I have attempted to give brief explanations of the sefiros, on site, according to the need in understanding a particular section. With this aid, I feel that even one with little background in Kabbalah will be able to comprehend the main thrust of the ideas presented in such sections. However, for one to really appreciate many of the teachings of this work, in depth, I suggest that the reader familiarize themselves with at least a basic understanding of the sefiros and their interrelationships.
The reader is also encouraged to look up the sources presented inside and gain greater appreciation and scope of understanding from seeing the ideas expressed in context. Lastly, I encourage the reader to eventually study the original work, “Kol HaTor” in its original Hebrew and style, with this work hopefully having laid a stronger foundation in the concepts therein.
Introduction to the Concept of Mashiach ben Yosef
Before Adam HaRishon sinned, by eating from the Etz HaDaas, 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 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 worlds need for rectification, post-sin, a new concept was added into Adam’s Adam’s avodah in this world. His pre pre-sin -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 though 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 man’s original purpose, Tikun Adam (Self or SoulRectification). 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 Adam, people 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 Avos (Forefathers) 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 to express the spiritual spiritual mission of 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 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 HaTzaddik. 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 be called, respectively, 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 who manifests and predominates the aspect of Mashiach ben Yosef; two people who may potentially fulfill the ultimate missions of both Mashichim in together, bringing about the final Redemption. In a more microlevel perspective of this concept, 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 the grand scheme of bringing about the rectification of the entire world.
The 156 Allusions to the Various Aspects of Mashiach ben Yosef and his Mission in Bringing about the Final Redemption
The Vilna Gaon revealed 156 aspects of Mashiach ben Yosef in which all the qualities of Mashiach ben Yosef are alluded to, throughout Tanach and other areas of Torah; all of which are components of the Redemption process. The significance of the number “156” is that the gematria of “Yosef”, as well as “Tzion”; the focal point of the Redemption process, is “156” 156”. (1) " ": The name Efrayim refers to Mashiach ben Yosef who is descended from the tribe of Efrayim; specifically s pecifically in the context of Yirmiyahu’s prophecy found ( where the name “Efrayim” appears as: in )' as: ", “Efrayim, My firstborn”; (a) " ", “the Mountain of Efrayim”; (b)" ", “Efrayim (c) " “Efrayim wanders”; wanders”; and ", “Efrayim My precious son”. (d) " son”. Each usage of Efrayim represents a different aspect of Mashiach ben Yosef’s mission. He is called “Efrayim, my firstborn” because he is he is the first Mashiach, who precedes Mashiach ben David, and who gathers the Jewish people together in Eretz Yisrael, from exile. He is called “the Mountain of Efrayim” because he gathers the Jewish " people to Tzion, as the verse says: -' - ,“the watchmen will call out on the Mountain of Efrayim, ‘Arise, let us ascend to Tzion, to Hashem our G-d”. G- d”. Mashiach ben Yosef is referred to as “Efrayim wanders” because he has no rest, constantly wandering from north to south and south to north, in fulfillment of his mission; for about him the verse in Shir ", “Awake from the north and come fr om HaShirim ) ' ( says: " the south”. The first letters of each word in that phrase is, all together , '' , equal to the gematria of “Mashiach ben Yosef”(566). “Efrayim, My precious son” represents how Mashiach ben Yosef is spiritually rooted in the sefirah of Gevurah which receives from the sefirah of Chesed, meaning Gevurah whose purpose is ultimately motivated and governed by Chesed. “Efrayim” represents Gevurah, for Yosef placed him to Yaakov’s left when Yaakov was to bless Menashe and Efrayim ) ' (; the left representing Gevurah. Yaakov moved his right hand onto Efrayim to manifest that even though Efrayim was essentially rooted in Gevurah, he would be governed by Chesed, represented by the right. Thus, the love expressed for ", “My precious son” represents that Efrayim has the love, of Efrayim, " his Father; that is, Mashiach ben Yosef, who stems from Gevurah, receives and channels Chesed, from Hashem (also see (142) below). It is also a mitzvah to speak " about Mashiach ben Yosef constantly, as the verse continues: " , “Whenever I speak of him, I remember him more and more”; and Hashem pledges: “I will surely take pity on him” ) ' (.
(2) " ": “The time I should have rested will beco me a day of (. This refers to a time at which Mashiach ben Yosef is manifest. distress” ) ' " This similarly connects to the verse in Yirmiyahu ) ' (: " , “It will be a time of trouble for Yaakov, but he shall be saved from it”. It is ", refers to the qualities of also known that any usage of the language of " Mashiach ben Yosef. Thus, although Mashiach ben Yosef’s mission requires difficult human effort and struggle, Hashem will ultimately come to his aid, and the hardship of his endeavor will result in salvation. ": “ Truth will sprout from earth and (3) " (. The next verse continues, Righteousness will peer from heaven” ) ' " ' ", “Hashem, too, will prov ide ide what is good, and our land will yield its produce”. These two verses together refer to the efforts of Mashiach ben Yosef and their results. “Truth sprouting from the earth” is a reference to Mashiach ben Yosef, who is rooted in the middah of " ", “ Judgment” Judgment” which ", dictates human effort and worthiness. This is additionally referred to, here, as " “righteousness” (i.e. righteousness in judgment). The result is Hashem’s reciprocating Chesed, " ", and the land of Eretz Yisrael yielding its physical, as well as spiritual, ". fruits; " ": “The stone the builders despised has become (4) " (. This refers to Mashiach ben Yosef, who serves to the cornerstone” ) ' establish the physical structure and framework that will serve as the spiritual vessel which reveals Hashem in the world. During the process, this may not be apparent and Mashiach ben Yosef may receive strong opposition, but his efforts will in the end be revealed for their true spiritual intentions and applications. The first letters of each word in this verse: " , has a total gematria of “161”; the same gematria as " "; Yosef’s name, when the letter " " was added to it, the night before Yosef first spoke with Pharaoh (see : ).
(5) " ": “a perfect and honest weight wei ght (shall you have)”) ' (. This refers to Mashiach ben Yosef, who is connected to the middah of " ", “ Judgment”; Judgment”; represented by the weights, which judge and assess value, the aspect of " ". It thus follows that the next paragraph in the Torah deals with the mitzvah of wiping out Amalek; which is also associated with the mission of Mashiach ben Yosef (see (55), (62) and (78) below). The conceptual progression continues into ", which the beginning of the next paragraph in the Torah, the parsha of " refers to inheriting the land of Eretz Yisrael, dwelling there securely, and fulfilling the Mitzvos which are specifically dependent on the Land; all of which are also connected to the mission of Mashiach ben Yosef.
(6) " ": “Light is sown s own for the Righteous, and for the ' (. Any usage of: " ", without upright of heart, gladness” ) specification, in Tanach, refers to Mashiach ben Yosef, stemming from Yosef, who " , which associates essentially personified the “ Tzaddik ”. (See also Zohar: ' " of this verse, with Yosef; and see (121) and (127) below) the " (7) " ": “the Tent of the Daughter of Tzion” ) ' (. This refers to the physical infrastructure of Tzion, whose establishment and rebuilding are under ", the responsibility of Mashiach ben Yosef. For this reason the term: " “the Tent of the Daughter of Tzion”, is used; for this is connected to the concept (: " ": “Broaden/expand the place of your described in ) ' tent” which tent” which refers to the efforts of Mashiach ben Yosef in expanding the presence of the Jewish people in Eretz Yisrael, and primarily, Tzion, through physical, human, ", “Tzion” alludes to Mashiach ben Yosef; the effort (see (36) below). Also, " word: “Tzion” sharing the same gematria, “156”, as “ Yosef “ Yosef ”, from whom Mashiach ben Yosef stems and receives his spiritual qualities and abilities in furthering the Redemption process. Thus the term: “Tent of the Daughter of Tzion” refers to that which is included in the mission of Mashiach ben Yosef in rebuilding Tzion and establishing the presence of the Jewish people there, in preparation for the complete Redemption, with the arrival of Mashiach ben David. (8) " ": “the Morning Star” ) ' (. The Midrash Tehillim and ( describe this verse as referring to Queen Esther, of Megillas gemara ): ", “My Esther; who prayed to Hashem, in the following verse: " G-d, my G-d, why have you abandoned me?”. This verse refers to Esther as she manifested Mashiach ben Yosef of her generation. For this reason she is called the “Morning Star”; the first light of dawn, which serves as the point of transition from night to day. Thus, she acted as the turning point from distress to salvation, for the Jewish people. In the same way Mashiach ben Yosef effects the transition from exile, characterized by “night”, to redemption, characterized by “dawn”. This is connected to how ChaZaL described the redemption process, as the breaking through of the ... " dawns light: " , “Such is the Redemption of Yisrael, at first it comes a little bit at a time (. This accurately describes the until it breaks through and arrives” ) ' redemption process as building up slowly, through the human effort of Mashiach ben ", Yosef, culminating in the revelation of Mashiach ben David. The word " " implying a connection to Mashiach ben Yosef is also a lso expressed in the Torah as " (; for Mashiach ben Yosef is sent out into , “a Hind sent off” ) ' the world in fulfillment of his mission in rectifying the world (a concept to be discussed more, later on). Thus, the next verse in the Torah describes Yosef. (9) " the cities of Yehudah” ) '
- ": “For G-d G-d shall save Tzion and he will build (. This similarly connects to the verse "
, “I was brought low, but He (Hashem) saved me” (see (27) below). Mashiach ben Yosef is the subject alluded to in both verses. In the first verse, “G-d “G -d shall save Tzion”, Tzion refers to Yosef, through their th eir shared gematria of “156” 156”. As a result of G-d’s G-d’s saving Mashiach ben Yosef, “he” i.e. Mashiach ben Yosef, “will build the cities of Yehudah”. Similarly, in the second verse, although Mashiach ben Yosef will be “brought low” as a result of the difficulties involved his mission, Hashem will provide him with salvation and success in fulfilling it (also see (2) above.) "
(10) " ": “You have relieved me in my distress” ) ' (. And, a ", “From the straits I similarly connected verse: " ( . Any called out to G-d, G-d G- d answered me with expansiveness” ) ' unspecific messages related to calling out from " ", “distress” distress”, and being answered with relief and expansiveness; alludes to Mashiach ben Yosef, whose relationship relationship with (: Hashem is defined strongly by such conditions. Similarly, we see by ) ' " ", “He appointed it as a testimony for Yosef (Yehosef): " Yosef (Yehosef): " , “In distress you called out, and I released you; I answered you when you called privately with a thunderous reply” ) (; the connection here to Yosef/Mashiach ben Yosef becomes quite apparent. apparent.
(11) " ": “A firstborn, an ox, glory unto him” ) ' (. The " ", “ox”, represents Mashiach ben Yosef. The ox appears in Yechezkel’s Yechez kel’s vision ( which represents " ", human effort dictated by the on the left side ) ' sefirah of Gevurah. Also, Kabbalah teaches that the left side is the north direction, " "(as expressed by the directions in relation to the Beis HaMikdash) and in the ";" " refers to Mashiach ben verse in Shir Hashirim ) ' (:-" " refers to Mashiach ben Yosef, in the verse in Yosef (see (1) above). Similarly, " " ) ' (: , “Sending the ox and the donkey” Yeshayahu: " donkey” ' ) (. and ' ' (12) " ": “May El Shaddai bless you…” ) ' (. The gematria of , the letters of the name “El Shaddai”, spelled out in miluy form: totals 999. The number ‘‘999”, Kabbalistically , refers to the total required efforts of Mashiach ben Yosef in rectifying the world, in preparation for the completion of the Redemption process, actualized through Mashiach ben David (see (35) below for further explanation). (For this reason, Yaakov received this blessing from Yitzchak, after pretending to be b e Eisav, before departing for Lavan’s house; for it was at this point that he began to develop the spiritual qualities that would later become manifest in Mashiach ben Yosef). (13)" ": “will return (come) in exultation” ) ' (. This verse refers to both Mashiach ben Yosef and Mashiach ben David. " ", refers to
Mashiach ben Yosef, the first Mashiach, who is followed by " Mashiach ben David (also see (91) below).
", the subsequent
(14)" ": “At dawn, dawn, as I arrange (my prayer) before You, I wait (. " ", “dawn/morning”, relates to Mashiach ben Yosef , expectantly”) ' because in the same way that “dawn” “dawn” is the the transition from night to day, Mashiach ben Yosef leads the transition from exile to redemption (see (8) above). This ", which is 643; the same connection is also hinted at by the gematria of " ", “a testimony for Yosef(Yehosef)(see (10) above). as " ' ": The full verse reads: ' " (15) " " , “Hashem’s blessing was in whatever he (his master) owned, in the house and (. The increased blessing and material prosperity that in the field” ) ' results from Yosef’s phy sical sical efforts is also a quality bequeathed to Mashiach ben Yosef. Part of the deeper, kabalistic ) ( understanding behind this is that Yosef is spiritually rooted in the sixth sefirah of Yesod; the sefirah that channels all the spiritual energy and blessing of the higher sefiros into actual fruition. Thus, “Yosef” which has the gematria of “156”, “156” , is equal to the combined gematria of – – – " " , six times; that name of Hashem being associated with bestowal of blessing, and six times, because of the corresponding sixth sefirah, Yesod.
(16) " ": “in quiet and in confidence will be your might” ) ' (. " ", “in quiet and confidence” confidence” refers to the quality of Mashiach ben Yosef of working toward his goals in the Redemption process, “secretly” and in a hidden, quiet manner. This allows Mashiach ben Yosef to achieve his goals, while circumventing the spiritual opposition of the Satan and the physical opposition of those working to delay the Redemption of the Jewish people. Thus, this is “the might” of Mashiach ben Yosef, in fulfilling his mission. (17) " ": The full verse reads: " " , “the house of Yaakov will be a fire and the house of Yosef a (. This too refers to the quality of flame and the house of Eisav straw” ) ' Mashiach descended from Yosef. The enemies of the Jewish people descended from Eisav, who work to prevent to the redemption process, are ultimately defeated by the , namely, through (, )' descendents of Yosef ' Mashiach ben Yosef (also see (128) below). ": About Pinchas ben Elazar, Hashem says: " (18) " " (. Both " ", , “Behold I give him My covenant of peace” ) ' ", (“peace”) are associated with the sefirah of Yesod ' ( (“covenant”) and " ) ' ' , ' ; this is the sefirah essentially connected to Yosef and subsequently Mashiach ben Yosef (see (15), (51) and (79)). Also, Pinchas, from his
mother’s side, is descended from Yosef ): qualities of Mashiach ben Yosef )
( and spiritually manifests the (.
(19) " ": “In distress you called out, and I released you” ) ' (. Instances of calling out from distress )" "( and being answered, or redeemed, are connected to the aspect of Mashiach ben Yosef. (See (10 ) above) (20) " ' ": The verse reads: " " ' ... , “on the mountain of Tzion and in Yerushalayim (. there will be refuge…and among the survivors whom Hashem summons” ) ' This alludes to Mashiach ben Yosef, under whose efforts and influence the Jewish People will return to Tzion and Yerushalayim; and where the survivors of the cataclysmic, physical and spiritual, world changes that occur in the time leading up ", “and toward the final redemption, will find refuge. Thus the word: " among the survivors” (whom survivors” (whom Hashem summons) shares the same gematria, (566), as “Mashiach ben Yosef”. (21) " ": “In ease and peacefulness will you be saved” ) ' (. This verse alludes alludes to the physical and spiritual spiritual process of the returning of the Jewish people to Hashem, and the Redemption that comes about as a result. ' ( that the word " "here denotes returning in The Zohar teaches ) ' " ", “repentance” repentance” (which is similarly inferred by the Targum to the verse). " "can be broken down into " – ", the returning of " ". This implies that when Knesses Yisrael, referred to as " "( which which in Kabbalah represents the Malchus of Hashem as manifested in the world by Knesses Yisrael) returns in , what ", which can be broken down into " " " ", the " " “rests” or is results is: " " (The Holy One, “placed” upon them. " ", in Kabbalah, represents " Blessed be He), which represents the combined light of the six sefiros, spanning from Chesed to Yesod which flow into Malchus; i.e. Knesses Yisrael, the " ";( the six sefiros are represented by " " which has the gematria value of six and is the sixth " and " ", letter of the aleph beis). Thus, the unity of " (“The Holy One, Blessed be He” and “Knesses Yisrael”) through , ‘repentance” brings together the " " and the final " " that make up the last two letters of Hashem’s Name( – – – ). According to Kabbalah, it is the joining together of these last two letters of Hashem’s Name that results in the light of the Redemption being actualized and received by the Jewish people. Thus, the final word ", “ you will be saved”, expresses the completion of the concept of the verse: " of Redemption. And since the final Redemption is actualized in Eretz Yisrael, " " has the gematria of “832”; equal to “Eretz Yisrael”. Mashiach ben Yosef’s ", the return of Knesses Yisrael to mission includes affecting the aspect of: " Hashem, on two levels. The first is on the physical level; that is a physical ingathering of the Jewish people to Eretz Yisrael. The second is on a spiritual level; revealing and
spreading the inner teachings of the Torah ) ( which awakens the souls of the Jewish people to return to Hashem and His Torah (see (98) below). The efforts of Mashiach ben Yosef on these two levels allows Hashem to restore His close relationship with the Jewish people and bestow spiritual and material blessing upon them; and allows for the light of the Redemption (through ( through the coming together of the and ) to shine forth. ": “The flash of morning light” (see: ' (22) " ). " "(flash of light) contains the same letters as the word " "(morning light) and thus alludes to the aspect of " " , as it connects to Mashiach ben Yosef (see (14) above). The breaking through of the morning light represents the manifestation of Mashiach ben Yosef as the force of transition from “night”, exile, to “morning”, redemption (also see (8) above).
(23) " ": “Through supplications I will bring them” ) ' ( . The verse alludes to Mashiach ben Yosef’s role in the return of the Jewish people to Eretz " Yisrael and the nature of their return. The verse relates: " , “With weeping they will come, and through through supplications I will bring them”. " " is gematria “566”; the same as “Mashiach ben Yosef”; this implies that, ( through Mashiach ben Yosef, “I will bring them”. The Zohar teaches ) that the “weeping” and low -spirited -spirited state of the peoples return is a national atonement for the sale of Yosef, perpetrated by the brothers; the progenitors of the nation. There, Yosef wept and supplicated before his brothers, but they did not heed ", “we saw his heartfelt his cries, as it says: " (. Therefore, anguish when he pleaded with us, and we paid no heed” ) ' when Mashiach ben Yosef brings back the remaining exiles, they will be “weeping” " is gematria “34”, and in an impoverished, anguished state, upon return. Also, " " equal to that of the word " ", meaning impoverished or lowly. Thus " ", “impoverished/lowly” they will come, when: " ", implies " I bring them through Mashiach ben Yosef (also see (149) below). (24) ") ( ": “the angel Gavriel”. Gavriel is the angel associated with , " ", “Judgment” and ‘human effort/struggle” - ) ' ' ' ' (. Because Mashiach ben Yosef is spiritually rooted in , he is connected to the angel Gavriel and Gavriel contributes, spiritually, to the quality of Mashiach ben Yosef’s mission; mission ; both in challenging him through , and elevating and refining him, spiritually, through . Because of their essential connection, it is the angel Gavriel who comes to Yosef and by adding the letter " "to his name, (. teaches him the 70 languages, the night before his meeting with Pharaoh ): (25) " word "
": “Who redeems your life from the pit” ) '
(. The
", “Redeemer”, can refer to M ashiach ben Yosef (see also (84) below).
", used here, when spelled out in miluy form: The word " , shares the ", “His Tabernacle same gematria, (1194) as the phrase: " “His Tabernacle was (. Thus, the in Shalom (Yerushalayim) and His Dwelling in Tzi on” ) ' connection alluded to between Mashiach ben Yosef and Tzion becomes apparent in " the verse. Also, the nature of the message being conveyed in the verse: , can be understood more deeply. The life of the Jewish people being redeemed " from the “pit” is describing the return of the Jewish people to Tzion, from exile , and the rebuilding of the Beis HaMikdash; all achieved through Mashiach ben Yosef. ": “a garden locked… a spring sealed up” (26) " ) ' (. “A garden locked” alludes to the concept of " "; the hidden, Kabbalistic dimension of the Torah, whose development and revelation are also the ", goals of Mashiach ben Yosef (see (98) below). In expression of this, the word " “locked”, “locked”, referring to " ", has the same gematria (156) as “Yosef”. Also, the word " " itself, in miluy form: , is equal to the same gematria (566) as “Mashiach ben Yosef”’ (see (98) below). ": “I (. This (27) " “ I was brought low, but He saved me” ) ' is David HaMelech’s HaMelech’s prayer, prayer, (among others), that Mashiach ben Yosef should survive the difficult and life-threatening ordeals involved in his mission. For although the gemara presents the possibility of Mashiach ben Yosef’s death, prior to the coming of (, The AriZaL and the Vilna Gaon taught, based on the Mashiach ben David )' , ' ( that Mashiach ben Yosef need not necessarily die in Zohar (see the process of redemption, but may live; in the merit of the Jewish peoples return to Eretz Yisrael, and the difficulties and hardships involved in that process, and in the ' merit of the prayers on his behalf throughout the generations (see ' ' (. and '
(28) " ": “words of peace and truth” ) ' (. This alludes ", “peace”, is to an aspect of Mashiach ben Yosef’s mission. In Kabbalah, " ' (, and " ", “truth”, is connected to the sefirah of “Yesod” ) ' ' (. The verse above describes the connected to the sefirah of “Malchus” Malchus” ) ' union of the two: “peace and truth”, “Yesod and Malchus”. Dynamically, Yesod flows into Malchus and channels all the previous energy of the higher sefiros into it. Malchus then actualizes and gives concrete expression to that influx; of whatever nature it happens to be. Mashiach ben Yosef is rooted in the sefirah of Yesod. Therefore, Mashiach ben Yosef’s efforts, physically and spiritually, set the stage for Mashiach ben David, who is rooted in the sefirah of Malchus, to actualize the purpose of all these efforts and bring them to completion. ' ": “Hashem has saved his anointed one” ) ' (. This (29) " ( which begins: " ' ", “May Hashem entire chapter of Tehillim )'
answer you on the day of distress…” distress …” is a prayer for the salvation and success of ): " Mashiach ben Yosef. This is further hinted at by the phrase (in " " , “May he dispatch your help from the Sanctuary (Holies) Sanctuary (Holies)”. ”. The words " have the gematria of “741”; equal to that of “Mashiach ben Efrayim” (see (1) above). (30) " ": “Those who tearfully sow will reap in glad song” ) ' (. This describes the period leading up to the final Redemption, called " ", “the heels (footsteps) heels (footsteps) of Mashiach”. During this time, all good and blessing that comes to the Jewish people is attained through harsh difficulties and " obstacles. This is the deeper message contained in the verse. It continues: " , “He who who bears the measure of his seeds walks along weeping, but will but will return in exultation, a bearer of his sheaves”. The “seeds” of the Redemption, planted, as it were, through bitterness and difficulty, “weeping”; will eventually yield its produce, through the coming of Mashiach ben Yosef and ben David, and the complete Redemption (see (13) above). above). (31) " ": “Mountains of Yisrael, give forth your branch... ” ) ' (. The verse continues: " ", “and bear your fruit for my nation Yisrael, for they are soon to come”. Based on this verse ( that there is no greater sign of the imminent ChaZaL taught )' redemption as the land of Eretz Yisrael bearing wholesome fruit and produce. They (that the fruitfulness of the land, is followed by the ingathering also stated )' of the dispersed Jewish people from the Diaspora. The settling of the land and its cultivation, physically and spiritually are included in the mission of Mashiach ben Yosef. (32) " ": “Mountain of Tzion, by the northern side”. The verse ", “The fairest of sites, joy of all the begins: " (. This verse alludes earth, Mountain of Tzion, by the northern side…” ) ' to Mashiach ben Yosef, hinted at by the word " ", “Tzion”, which shares the ", “north”, refers to Mashiach ben Yosef, same gematria as “Yosef” (156 ). Also " who is spiritually rooted in the sefirah of Gevurah, relating to human effort and struggle towards Redemption; which is represented by the left, which is the north direction. Thus, “the Mountain of Tzion”, Mashiach ben Yosef, is rooted in Gevurah, “by the northern side” (see (1) and (1) and (11) above). ": “the angel that redeems me…” ) ' (. The rest (33) " ... " of the verse relates: " , “May the angel that redeems me from all evil, bless the lads…and may they reproduce abundantly like fish, within the land”. This is the blessing that Yaakov gave to Yosef, which included Efrayim and Menashe. The “angel” referred to here is the
(. This is the angel from whom Mashiach ben ministering angel of Yosef ) Yosef receives r eceives the power and ability to function in fulfillment of his mission, in the Redemption process. Thus, it is this angel that blesses Menashe and Efrayim, from whom Mashiach ben Yosef Y osef descends, with physical and spiritual success, in the land of Eretz Yisrael. ": “Glory and majesty are His work and His (34) " (. This verse alludes to the qualities of righteousness endures forever” ) ' Mashiach ben Yosef: " ", “glory” is connected to the middah of " ", “judgment ' ( . This is the (that dictates human effort and worthiness)” ) ' middah that governs Mashiach ben Yosef’s mission, in the Redemption process. Similarly, " ", “majesty” is connected to Mashiach ben Yosef, about which it says: " ", “a firstborn, an ox, glory/majesty unto him” ) ' ((see ", the quality of the “Tzaddik” ; is connected to (11) above). (Additionally, " Mashiach ben ben Yosef” (see Yosef” (see (6) above). ": “The smallest will increase a thousand-fold, (35) " (. " ", “the smallest one”, and the youngest into a mighty nation” ) ' " refers to Efrayim, the youngest of Yosef’s two sons, as it say s: say s: " , “his younger brother (Efrayim) shall become greater than he, (. Similarly, " ", and his offspring’s (fame) will fill the nations” ) ' “the youngest” refers to Efrayim ) ' (. The name “Efrayim”, “Efrayim” , alludes to Mashiach ben Yosef, who descends from the tribe of Efrayim (see (1) above). The deeper intention of this verse is to allude to the quality of Mashiach ben Yosef, called " ", “ to a thousand” thousand ”. According to Kabbalah, all the human efforts, struggles and achievements, throughout Jewish history, toward rectifying the world and setting the stage for for the final Redemption, Redemption, can be rooted in 999, encompassing, spiritual spiritual rectifications. Once they have been completed, the aspect of “1000” 1000” ( )can become manifest, through the coming of Mashiach ben David and the final Redemption. These 999 rectifications are accumulated through the efforts of each respective ", implies Mashiach ben Yosef, throughout the generations. Thus, " "( i.e. Mashiach ben Yosef are: " ", “until that the efforts efforts of “Efrayim” )" the thousand”, that is, “one less than a thousand”; the 999 spiritual rectifications achieved by Mashiach ben Yosef (also see (60) below).
(36) " ": “Broaden/expand the place (. place of your tent” ) ' The mitzvah of expanding the boundaries of Eretz Yisrael is included in the mission of Mashiach ben Yosef. In the context of this quality of Mashiach ben Yosef, the ", “a destroyer” Midrash draws a connection between Amalek, who is called a " ) ' (; and Mashiach ben Yosef, who is called a " ", “an expander” ) ' (; because Amalek attempts to destroy the spiritual structure and framework of Klal Yisrael, Mashiach ben Yosef fights against Amalek and works to
build and expand the spiritual structure and framework from which Hashem’s Shechinah becomes manifest and revealed, in the world (see ' and (78) below). (37) " ": “Mount Tzion that falters not, but abides forever” ) ' (. This refers to Mashiach ben Yosef, called " ", “Mountain of Tzion”; Tzion”; “Tzion” sharing the same gematria as “Yosef”, “Yosef” , because of it being the focal point of Mashiach ben Yosef’s efforts (also, see (1) above). Additionally, a connection is made between this quality of Mashiach ben Yosef and the quality of the “Tzaddik”; ", “a also associated with Mashiach ben Yosef, as it says: " ( ( see (6) above). righteous one will never falter” ) ' ": “ The blossoms have (38) " appeared in the land, the time of singing has come, and the voice of the turtledove is (. The first part of the verse: “The blossoms have heard in the land” ) ' ", “the heels appeared in the land”, alludes to the period, called: " (; that is, the final period in history leading up to (footsteps) of Mashiach” ): the final redemption. During this period of time, the efforts of Mashiach ben Yosef in gathering in the Jewish people to Eretz Yisrael and developing the land, physically and spiritually, in preparation for the coming of the final Mashiach, Mashiach ben David, are most manifest and active. Thus it is referred to as “the blossoms appearing ap pearing in the land”; the initial “blossoming” stages where the Jewish people, the “blossoms”, begin to return and cultivate the land, through human effort and struggles. It is during this difficult and trying period that many influential members of Klal Yisrael, must manifest the qualities of Mashiach ben Yosef, each according to his particular role, and encourage this process. In doing so, the Jewish people can fulfill the task that is upon them and complete all the rectifications necessary (see (35) above) to draw the appointed time of Redemption, nearer. This is alluded to in the second part of the verse: “the time of singing has come”; that is, the hastening of the Redemption as a result of the appropriate efforts of the Jewish people during this period; the ", “in its time, I will hasten it” ) ' (. Once this concept called: " has all been set in motion, Mashiach ben Yosef can be fully manifest and revealed. This is alluded to in the end of the verse: “and the voice of the turtledove is heard in the land”. land”. The voice of the turtledove is heard before the arrival of the turtledove itself. “The voice of the turtledove” thus refers to Mashiach ben Yosef, while “the turtledove” itself is the arrival of Mashiach ben David (also see (141) below).
(39) " ": “and Yosef recognized his brothers, but (. This quality of Yosef was not only they did not recognize him” ) ' manifest during his time, but is manifest in every generation, regarding Mashiach ben Yosef as well. In every generation the Satan works to conceal the qualities of Mashiach ben Yosef and depreciate his efforts in the redemption process. In this way, the Jewish people do not recognize the unique tasks and rectifications that are
incumbent upon them during the period leading up to the final Redemption, called " ", “the heels (footsteps) of Mashiach ): ( and the Redemption is delayed. Were it not for the concealment and lack of appreciation of the qualities and goals of Mashiach ben Yosef, the Redemption would have already arrived (also see (151) below). ": “But his bow was firmly emplaced” ) ' (. This (40) " quality expressed by Yosef, is also an important quality of Mashiach ben Yosef. It " refers to the enduring strength and resolve required during the period called " , “the ingathering of the exiles” and all the efforts surrounding settling Eretz Yisrael. ": “Now Yosef, he was the ruler over the land” (41) " ) ' (. Since Egypt was a land filled with immoral character and the spirit of impurity, Yosef’s rulership over Egypt manifested his domination o ver o ver the spiritual forces of impurity. This too is included in the mission of Mashiach ben Yosef; namely, removing the spirit of impurity from the land of Eretz Yisrael (which takes hold of it when it is desolate of Jewish presence and Mitzvos fulfillment) by settling it, and, cultivating the innate holiness of Eretz Yisrael, through fulfilling the Mitzvos dependent on the land. This land. This is the deeper meaning behind the Torah’s recounting o f Yosef’s domination over Egypt, where the Egyptians beg for him to sustain them. ", “Provide seed so that we may They plead: " (. The phrase: " live, and the land will not become desolate” ) ' " , “the land will not become desolate” shares the same gematria, (832) as “Eretz Yisrael”. This is because, through the efforts of Mashiach ben Yosef in settling the land and fulfilling the Mitzvos of the land: “the land will not become desolate”; i.e. “Eretz Yisrael” will not become desolate and under the dominion of the spirit of impurity, but instead, the holiness of the land will prevail and elevate the Jewish people to the point that they will be worthy of Redemption R edemption (also see (117) below).
(42) " ": “His Tabernacle was in Shalom (Yerushalayim) (. " ", “Tzion” alludes to Mashiach ben and His Dwelling in Tzion” ) ' Yosef; “Tzion” having the same gematria, “156” as “Yosef”. “Yosef”. The usage of " "(“Sukkah”), “Tabernacle” or “Shelter” in this verse to describe the Beis HaMikdash in “Tzion”, also draws a c onnection to Mashiach ben Yosef. The halacha regarding building a Sukkah for the holiday of Sukkos is that the Sukkah must me built for the sake of the mitzvah and one may not use an already fully constructed shelter as a Sukkah, if that was not its intended purpose when it was first constructed. Similarly, “Tzion”; the physical structure that houses the holiness of the Beis HaMikdash, must be built actively for the sake of Hashem’s Shechinah and cannot function without this active input. The active, human effort, towards the physical building and establishment of “Tzion” and all of Eretz Yisrael, in order to house the
Shechinah and be the focal point of Klal Yisrael ’s Redemption, is placed in the t he charge of Mashiach ben Yosef (also see (4) above). (43)" ": “The Uppermost Light”. The concept of " " appears (. In Kabbalistic terms, Yosef as well as in the Zohar and Shaar HaGilgulim ) the angel Metatron (see : ) are spiritually rooted in the level of Adam " ", “the Uppermost Light”. HaRishon’s collective collective soul, called Therefore, Mashiach ben Yosef also receives his spiritual energy and vitality from this level and utilizes it in fulfillment of his mission. This connection is also hinted at by ", “Metatron Minister of the Inner -chamber”, the gematria of " being “999” 999”; the equivalent of the 999 rectifications that are part of the spiritual mission of Mashiach ben Yosef (see (35) above). ": “Remember the days of y ore, (44) " y ore, understand (. This verse alludes to Mashiach the years of generation after generation” ) ' ' ", ben Yosef who battles against Amalek, as it says: " “Hashem maintains a war against Amalek from generation to generation” – ) ' (. For this reason, Yehoshua bin Nun, manifesting the qualities of Mashiach ben Yosef, fought against Amalek (see Amalek (see - ' and (141) below).
(45) " ": “the seed is of peace” ) ' (. " ", “Peace” alludes to the quality of Mashiach ben Yosef, who is spiritually rooted in the sefirah of Yesod (see (28) above). Because of this, Mashiach ben Yosef contains the spiritual ability to oppose and subdue the power of “Eisav “ Eisav ”, ”, in the world, world , who shares the same "(see (17) above). gematria, “376”, as " (46) " ": “Life, he requested of you, you gave it to him” ) ' (. This is one of the prayers that David made for Mashiach ben Yosef; that he survive the difficulties involved in his mission, and be successful (see (27) ( that when reciting this verse, one above). Similarly, the AriZaL taught ) should intend that it be a prayer for Mashiach ben Yosef; that he live and be successful. (47) " ": “The sword of Yehoshua” ) ' (. The full verse reads: " ", “And “A nd Yehoshua weakened Amalek and its people with the swords blade”. blade”. The " ", “sword” of Yehoshua alludes to the aspect of Mashiach ben Yosef, whose mission includes fighting against Amalek, spiritually spiritually and physically, in each generation. (Also, “the sword” can kabalistically refer the sefirah of Yesod, which Mashiach ben Yosef is spiritually rooted in (see (15) and (28)). (48) " verse reads: "
": “Behold Tzion, city of our festivals” ) ' (. The ", “Behold Tzion,
city of our festivals, your eyes will see Yerushalayim, the tranquil abode…” This verse alludes to the efforts of Mashiach ben Yosef in re-establishing Tzion and Yerushalayim through human effort and development. Yosef is the progeny of Rachel, who kabbalistically represents the concept of receiving Hashem’s blessing and light, as a result of human effort and struggle. That is, “Rachel” represents Klal Yisrael’s physical, ph ysical, as well as spiritual, efforts toward making Tzion and Eretz Yisrael an abode for the Shechinah. Thus Mashiach ben Yosef, physically and spiritually " the first stems from Rachel. In the first part of the verse: " letters of each word: " together, equals the same gematria, “238”, as “Rachel”. The second part of the verse: “Your eyes will see Yerushalayim, the tranquil abode” refers to the human effort and input that was necessary in order to make Tzion an abode for the Shechinah and achieve the revelation of “Behold Tzion, city of our festivals”; namely the aspect of “Rachel”, passed down to Mashiach ben Yosef , Yosef , the son of Rachel. (49) " ": The actual verse reads: " ", “Portions (. Although the word " " in have fallen to me in pleasant places” ) ' this context can mean “portions”, it can also mean : “pangs” or “pains”, as in the ", “birth pangs”. Thus it is this term expression: " te rm that is used to describe the difficulties and sufferings of the period leading up to the Redemption. They are ", “the birth pangs of Mashiach”, i.e. the difficulties of referred to as the: " the time that Mashiach ben Yosef is manifest before the coming of Mashiach ben David, which are likened to the birth pangs and contractions that a mother " that fall upon experiences before giving birth. Therefore, in our verse, the " Mashiach ben Yosef and the Jewish people, are all part of the human effort and struggles that must be endured in preparing Eretz Yisrael and the Jewish people everywhere, to receive Hashem’s Shechinah and Redemption. and Redemption. (50) " ": “the wisdom of the scribes (i.e. the sages)”. The Gemara ): ( teaches that during the period called " ", “the heels ", (footsteps) of Mashiach” leading up to the final Redemption; " “the wisdom of the scribes (i.e. the sages) will be detested”. The deeper meaning of ", refers to the wisdom of this statement is understood as follows: " “gematrios” (the numerical system that connects corresponding Hebrew letters and words of equal value and reveals hidden teachings and conceptual messages about the relationship between these letters and words), and calculations based on prophetic and divinely inspired verses in Tanach, as well as calculations and traditions recorded by the sages, about historical events to come, and possible opportune times for Mashiach’s arrival, arriva l, and other important events in the Redemption process, to occur. " because the word " " implies This area of wisdom is called " “counting’s” or “calculations”, from the root " "(“spor”), meaning “count”. “count”. This area of wisdom is developed and revealed, primarily, by those manifesting the aspect of Mashiach ben Yosef. Through these inner teachings of the Torah, the tasks of the
Jewish people in assisting and hastening the Redemption process; become revealed and clarified. Because of the importance of the development of this area of Torah in bringing about the final Redemption, the Satan works very hard to influence the consciousness of the masses to belittle and disregard areas of wisdom such as as gematrios and calculations, and consider them futile and unworthy of attention. In this way, the Satan undermines the work of Mashiach ben Yosef and the Redemption " process. For this reason, our sages marked this phenomenon of " as one of the great difficulties and tragedies that we face, in the period leading up to the arrival of Mashiach ben David. (51)" " : “Good, is rooted in Yesod”. The ( teaches: Yesod”. The Gemara )' " ' ", “One who sees the Hebrew letter " "in a dream, it is a good sign for him”. This implies that the Hebrew letter " ", represents the concept of " ", “good”." " , in Kabbalah, is connected to the sefirah of Yesod. This is because good and blessing are channeled through Yesod (see (15) above). This is the ", “One with a good eye, he will be blessed” meaning of the verse " ) ' (, which, on one level, is referring to Yosef, and subsequently, Mashiach ben Yosef; who are rooted in the sefirah of Yesod and thus can receive blessing and channel it to the rest of the Jewish people. This quality of blessing and good being channeled through Mashiach ben Yosef is achieved through him influencing the Jewish people in implementing the 999 rectifications (see (35) above) which the Redemption is dependent on. Achieving these rectifications brings all good and blessing upon the Jewish people. (52) " ": “Good, is in the north”. The verse in Tehillim ) ' ( reads: "... ", “How abundant is Your goodness that You have stored ", “you have stored away” also is connected to the word away…” The word " " ", meaning “north”. This is because all good and blessing comes from the ", which represents the spiritual force of Mashiach ben Yosef (see (11) “north”, " and (98)) whose effort and influence in the Redemption process act as the conduits for receiving and channeling all blessing and good, to the Jewish people (see (51) above). ": “One with a good eye, he will be blessed” ) ' (. This (53) " verse alludes to the quality of Mashiach ben Yosef as he is connected to the aspect of " ", and thus is worthy of drawing down good and blessing to the Jewish people, in reciprocation for his efforts in the Redemption process (see (51) above).
(54) " ": “Yosef, as the son of Rachel, and as the son of Yaakov”. Mashiach ben Yosef (stemming from Yosef) can be divided into two aspects: ", “Yosef, the son of Rachel, from the aspect of " ", ‘the (1)" ", “Yosef, the son Yaakov, from the aspect of earth”, and (2) " " ", “heaven”. The two facets of Mashiach ben Yosef can be understood as
follows: At times, a respective Mashiach ben Yosef can primarily manifest the aspect "; the aspect of " ", “receiving”, (which of " “receiving”, (which is connected to the sefirah of “Malchus”) “Malchus”) in that Mashiach ben Yosef is involved primarily in physical efforts toward cultivating and building up the land of Eretz Yisrael, and toward sustaining the physical and material needs of the Jewish people. This sets the stage for Hashem to send his reciprocal blessing, in response to the efforts and worthiness of the “receivers”; Mashiach ben Yosef and the Jewish people at large. At other times, "; the aspect of Mashiach ben Yosef can primarily manifest the aspect of " " ", “Bestowal”, (which is connected to the sefirah of “Yesod”) in that Mashiach ben Yosef is involved primarily in channeling spiritual blessing to the Jewish people, through his efforts in revealing and spreading the hidden aspects of the Torah to the Jewish people and instructing them in the tasks and rectifications required of the Redemption process; and encouraging the fulfillment of the Mitzvos dependent upon the land. All these serve to channel Hashem’s spiritual blessing of “Bestowal”; upon Mashiach ben Yosef and the Jewish people at large. Additionally, " there can be times where Mashiach ben Yosef can manifest both facets of " ", simultaneously. and " (55) " ' ": “there “there is a hand on the throne of G( d, Hashem maintains a war against Amalek from generation to generation ” ' ) . This charge was given to Yehoshua bin Nun, who manifested the mission of Mashiach ben Yosef of his generation. Thus each subsequent Mashiach ben Yosef is also charged with battling against the force of Amalek in the world, both on the spiritual and physical plane. (56) " ": “the Union of Yesod and Malchus”. One of the principle ", missions of Mashiach ben Yosef is, in Kabbalistic terms, to unite " “heaven and earth”; namely, the sefiros of Yesod and Malchus. What this means is that Mashiach ben Yosef is in charge of bringing together the two facets which together create the reality we are working toward, known as, Redemption. The Redemption of the Jewish people, and subsequently the world, is achieved through our human efforts of free choice in making the world an ab ode for Hashem’s Shechinah and revelation. In turn, Hashem bestows upon the world the blessing and good which is essentially accompanied by His revelation and the indwelling of His Presence. Our human efforts create the “Malchus” Malchus” component of the dynamic, which is capable of earning and receiving Hashem’s Shechinah and revelation. That which we receive is channeled down through the “Yesod” component; Hashem’s blessing from above, of good, prosperity, and peace, in all areas of life. Once Mashiach ben Yosef’s efforts, together with the Jewish peoples’, achieves this dynamic dynamic between Yesod and Malchus, Malchus, the “Malchus” of Mashiach ben David becomes manifest, and enables the world to receive all Hashem’s good in totality, until the end of human history as, we know it (also see (28) above). This concept is the alluded to in the ( that: teaching of the Gemara )'
"
:
"
“The Holy One Blessed is He is He said: I will not enter the upper (celestial) Yerushalayim until I enter enter the lower (earthly) Yerushalayim”. This Yerushalayim”. This is what is referred to in the verse ", “The built -up (physical) in Tehillim ) ' (: " Yerushalayim will be like the city that is joined to it (i.e. the spiritual one)”. one) ”. What What is implied implied is that only once we make Yerushalayim below an abode for Hashem’s Shechinah and revelation, through our physical, human efforts (“Malchus”), (“Malchus”), Hashem can then “enter”, as it were, the spiritual reciprocate Yerushalayim, which is linked to the physical one; and from there bestow His blessing and good, down to us (“Yesod”). (“Yesod”). (57) " ": “G-d has afflicted me exceedingly, but He did (. This is one of the prayers of David not give me over to death” ) ' HaMelech on behalf of Mashiach ben Yosef (see (46) (29) (27) and (10) above) for his survival and success in his difficult mission. This entire chapter of Tehillim )' ( is connected to this theme of Mashiach ben Yosef. ": “Yosef, he was the ruler over the land” ' ( (58) " ) . This refers to the quality of Yosef, and subsequently Mashiach ben Yosef, in having mastery and domination over the all forces of impurity and evil in the world; namely, the impure spiritual forces of Eisav and Yishmael and all their manifestations (see (41) and also (17) above). ": The verse reads: " ", “May his (59) " name endure forever, may his name ( " " ) connote mastery, as long as the sun (. The Gemara ): ( , based on this verse, identifies endures” ) ' " "as being one of the names of Mashiach. The intention of this statement is directed toward Mashiach ben Yosef, for " " connotes “mastery” and “sovereignty”, which is rooted in the middos of " "and “Gevurah”; the qualities which are essentially connected to Mashiach ben Yosef (see (34), (32), (24), (11), (5) (5 ) and (1) above).
(60) " ' ": “There is hope for your future -the (. The word of Hashem- and your children will return to their border” ) ' entire chapter here )' ( is dealing with the topic of Mashiach ben Yosef and his mission in gathering the exiles back to Eretz Yisrael (see (1) above). This verse is Hashem’s response to Rachel, who “weeps for her children” who are in exile. Hashem’s response, essentially, is that Mashiach ben Yosef, her descendent, will act ", meaning, in the future, in in returning the Jewish people to Eretz Yisrael: " the end of days; the period leading up to the coming of Mashiach ben David, at the ", contains a deeper message about end of the exile. Also, the term: " "can be conceptually the nature of the “hope” for the future; for the word " broken down, according to Kabbalistic understanding, into " " of " ", and " "
of " " (i.e. 500 of " " and 500 of " ", the gematria of - being “500”). “500”). According to Kabbalistic tradition, the Redemption of Klal Yisrael is dependent on the manifestation of the last two letters in Hashem’s name: " " and " " (of - - - (. What completes the dynamic of the " " and " " is the fulfillment of the “999 ", rectifications” of human efforts effort s and challenges, and achieving the concept of: " “the 1000” ; whereupon the full Redemption becomes manifest (see (35) and (21) above). The “999 rectifications rectification s” can additionally be divided into two parts: “500” ) - ( essential rectifications stemming from " ", “efforts and worthiness through ", “efforts judgment”; judgment”; and “500” ( - ( essential rectifications stemming from " and worthiness through kindness”. The respective group of rectifications associated ", connect to the " " of Hashem’s name. The respective group of with " rectifications associated with " ", connect to the " " of Hashem’s name. Together, name. Together, ", “the 1000”, these rectifications achieve the aspect of: " 1000”, the completion of the final Redemption. It is this concept that Hashem symbolically relates to Rachel about the eventual return of the exiles, through the efforts of Mashiach ben Yosef and the: " "; the rectifications that will then be achieved toward bringing about the complete Redemption. ": “He will judge the corpse -filled nations…” ) ' (. (61) " The entire chapter here )' ( refers to Mashiach ben Yosef. In the above verse, the "the first letter of each word, from left to right: - - forms words in " the abbreviation for: “Mashiach Mashiach ben Yosef” ) (. Similarly, the next verse: " ", “from a river along the way he shall drink”, contains the same abbreviation of: - - , in the opposite direction, from right to left. This signifies the two aspects of Mashiach ben Yosef; from the right, the motivation of “Chesed”, and from the left, implementation through “Gevurah” (see (1) above).
(62) " ": “Yehoshua bin Nun”. Yehoshua bin Nun, Nun , descended from the tribe of Efrayim, manifested the qualities and mission of Mashiach ben Yosef in his generation. This included leading the war against Amalek and leading the people in the conquest and settling of Eretz Yisrael (see ' and ). (63) " ' ": “Hashem has established Tzion, and in it the (. “Tzion” alludes to “Mashiach ben poor of His people take shelter” ) ' Yosef”, which name share the same gematria, “156”. The concept of the “poor of His people taking shelter” in Tzion, refers to the physical, human, effort and struggles involved in building up Tzion, upon the peoples, impoverished return to Eretz Yisrael, during the period of the ingathering of the exiles, up until the final Redemption (see (23) above). Mashiach ben Yosef is at the one whose mission involves leading and influencing this movement during this phase in Jewish history. (64) "
": The verse reads:
'
"
- , “Clear a way of Hashem, make a straight path in the desert, a road for our (. This prophecy is given in the context of the end of the exile, G-d” G-d” ) ' about the return to Yerushalayim and Tzion ( verse (. This verse is describing the "
efforts of Mashiach ben Yosef in “paving the way”, as it were, and encouraging the ", return of the exiles. For this reason, the first letters of the words " “clear a way in the desert” from left to right: - - , make out the abbreviation for (. Also, the word " "is connected to the “Mashiach ben Yosef” ) "(Yeshurun) which refers to Mashiach ben Yosef, and thus shares the name: " same gematria, “566”, as “Mashiach ben Yosef”. Yosef”. Additionally, the word " "shares the same gematria, “279’, as the word " ", referring to the “revelation of the end of days”, and the completion of the Redemption process, all achieved through Mashiach ben Yosef (also see (132) below). (65) " ": The verse reads: ' " " , “Hashem will go forth like a mighty warrior, He will arouse vengeance like a man of war; He will shout triumphantly, even roar; He will (. These acts of Hashem are achieved through overpower His enemies” enemies ” ) ' Mashiach ben Yosef, whom this verse, and this chapter )' ( is alluding to. All wars fought against the enemies of Hashem and the Jewish people are included in the mission of Mashiach ben Yosef. (An example of this would be Yehoshua bin Nun, who led the first battle against Amalek and the subsequent wars with the kings of Canaan, in the conquest of Eretz Yisrael. He manifested the mission of Mashiach ben "in the above Yosef in his generation; (see (62) and (55) above). Thus the word " verse shares the same gematria, “156”, as “Tzion”; for all wars against our enemies who fight as obstacles to the ascent and Redemption of the Jewish people, awaken and further the Redemption process of “Tzion”, the focal point of the Re demption. ", that when Thus the verse can be conceptually read: " Hashem’s providence places the Jewish people in a state of war, it is to awaken “Tzion”; that is further, the process of Redemption and the return to Tzion. (66) " ": The verse reads: " ", “You will arise and show Tzion mercy, for (there will come) a time to favor her, for (. All aspects of mercy and the appointed time will have come” ) ' consolation for Tzion are included in the qualities and mission of Mashiach ben ", “a time to favor her”, Yosef. This connection is hinted at in the words " ", “A sharing the same gematria, “643” as " “A testimony for Yosef (Yehosef)” (see (10) above and (117) below). (67) " ": “The Throne of David” ) ' (. The “Throne of David” refers to Mashiach ben Yosef, who sets the stage for the arrival of Mashiach ben David, and "( his continued kingship. All the efforts of Mashiach ben Yosef thus serve )" to prepare and establish the ‘‘Throne” upon which upon which Mashiach ben David, as it
were, “sits” and “sits” and can finally fully manifest his dominion. For this reason, the AriZaL ( that during the Shmoneh Esrei prayer: " taught ) " , “and the Throne of David, may You speedily, establish within in it (i.e. Yerushalayim)”, Yerushalayim)”, one should have specific intent for the success and survival of Mashiach ben Yosef in his mission; namely, all the rectifications and preparations under his responsibility, to enable the coming of Mashiach ben David. ": “Like a bridegroom who exalts (himself) with sp lendor…” (68) " lendor…” ) ' (. This alludes to Mashiach ben Yosef, from the aspect of “Mashiach ben ", “splendor”, Yosef, the son of Yaakov” (see (54) above). Since the quality of " " which is the sefirah the here, refers to the sefirah (Divine Attribute) of: " Zohar associates with Yaakov, this thus alludes to the quality of Mashiach ben Yosef, stemming from Yaakov. ": “Everything that is in heaven and earth” (69) " ) ' ' (. This refers to the sefirah of Yesod, from which the qualities of Mashiach ben Yosef are spiritually rooted (see (15), (28), (51) and (56) above). For " share the same gematria, “80”, as “Yesod”. And also, this reason, the words " "are equal in gematria, “741”, to “Mashiach ben the words " Efrayim” (see Efrayim” (see (1) above).
(70) " ": The verse reads: " " , “Who says of Cyrus: he is me shepherd, he shall fulfill all My desires, to say of Yerushalayim: it shall be built, and of the Temple, it shall be (. This refers to the rebuilding of Yerushalayim and the established” ) ' Temple that occurred through Ezra and Nechemiah, at the behest of King Cyrus. All their human efforts in the re-settling of Eretz Yisrael and rebuilding of Yerushalayim and Tzion; were in manifestation of the mission of Mashiach ben Yosef in their generation (see also (116) below). (71)" ": The verses read: ... " " , “Behold I send you Eliyahu HaNavi (the prophet)…And prophet)…And he will turn back (to Hashem) the hearts of their fathers with (their) (. One of the sons and the hearts of sons with their fathers…” ) - ' purposes that Eliyahu HaNavi serves is to spiritually revive and sustain Mashiach ben Yosef. This is achieved through Eliyahu HaNavi because he and Mashiach ben Yosef (. Thus it is the share the same spiritual soul-root ) ' higher spiritual force of Eliyahu HaNavi that channels down the spiritual strength and abilities into Mashiach ben Yosef, enabling him to fulfill all the aspects of his mission. This is the deeper meaning behind the restoration of the “hearts of their ", “Fatherly f athers athers with their sons”; that is, Eliyahu HaNavi represents the " ", “upon the sons”, Heart” restoring spiritual life and vitality: " sons”, namely, " Mashiach ben Yosef, in each generation. Because of this connection, the words:
shares the same gematria, “643”, as " Yosef (Yehosef)”. "
", “a testimony testimony for
(72) " ": “those who return from war at the gate” ) ' (. " alludes to Mashiach ben Yosef, in that " "is an abbreviated The word " (. Following this allusion, the verse also " ) form of: " describes the quality associated with Mashiach ben Yosef, of fighting the spiritual war (. with Amalek, referred to as the “war at the gate” (see gate” (see ) ( ' ": “Who may ascend the mountain of Hashem…” (73) "' ) ' (. This verse alludes to the mission of Mashiach ben Yosef in gathering in the exiles back to Eretz Yisrael. The “mountain of Hashem” refers to “Tzion” (see " form the (32) and (37) above). Thus, the first letters of the words: " abbreviation of “Mashiach ben Yosef”; ( - - , ). Also, in the next phrase: " ", “Who may stand in the place of His sanctity?” , referring to the ", ( - Mikdash in “Tzion”; the first letter of each word in the phrase: " ) also form the same abbreviation for: “Mashiach ben Yosef”. Similarly, two verses ", “He will receive a blessing from Hashem”, also hints at later: "' ", each first letter makes up Mashiach ben Yosef in the same way in: " the abbreviation abbreviation for “Mashiach ben Yosef”. Each of these three allusions refers to a " refers to Mashiach ben different quality of Mashiach ben Yosef. The first: " Yosef gathering back the exiles on “aliyah” to Eretz Yisrael and Yerushalayim. The ", (a language of " "-“erecting” or “establishing”), refers to the second: " building and establishing of Eretz Yisrael and Tzion, through physical efforts and " refers to Mashiach ben Yosef being rooted in the means. The third: " sefirah of Yesod, and channeling spiritual and material blessing, from Hashem, to the Jewish people (see (15) and (56) above).These ab ove).These three aspects of Mashiach ben Yosef’s ", " "and " "have their combined first letters: - - make up mission: " ", “the heels the word " "; that is, the period of history called: " (footsteps) of Mashiach”, leading up to the final Redemption (see ( 38) ( 38) above). This is because they will be the principle tasks and challenges of the Jewish people, during that time, when Mashiach Mashiac h ben Yosef’s mission becomes most becomes most strongly manifest.
(74) " ": “Because of all my tormentors, I have become a (. The chapter, in which this verse is found, is one of the disgrace” ) ' prayers David HaMelech made on behalf of Mashiach ben Yosef. This is hinted at ", “You have known of the troubles here, by the words in verse ) (: " " (anguishes) of my soul”; which is the same language used by Yosef: " ( . Thus our verse here, , “We saw his soul -felt anguish…” ) ' refers to the troubles and anguish of Mashiach ben Yosef, involved in his difficult mission, in preparing the people in the land, for Redemption (see (27) and (2) above). " allude to these difficulties Also, the words of the verse above: "
", involved in Mashiach ben Yosef’s mission during the period called " " “the heels (footsteps) of Mashiach” (see (38) above); as it says: " , “that they have taunted the footsteps (heels) of your Mashiach” Mashi ach” ) ' (. Thus " " can refer to the period of " ", which sheds new light on our verse, which can now be understood as describing the difficulties and troubles involved in Mashiach ben Yosef ’s Yosef ’s mission, mission, associated with ". the period of "
(75) " ": “Giver of rebuke in order to spur Repentance”. Part of Mashiach ben Yosef’s mission is to rebuke and influence, not only the Jewish people to true, heartfelt, repentance and return to Hashem’s way s, way s, but also the non-Jewish nations of the world. An example of this was the prophet Yonah, who manifested Mashiach ben Yosef of his generation, in bringing the non-Jewish people of Nineveh to repent from their wicked ways (see ' ). This concept is expressed in the verse: " ", “He will judge among the nations and settle the (. The word " "here, also denotes arguments of many peoples” ) ' “rebuking” of the nations. This verse too, alludes to this quality of Mashiach ben Yosef. (76) " ": “Who straightened my feet like the hinds” ) ' ' (. The phrase: " ", “feet like the hinds” alludes to both Mashiach ben Yosef and Mashiach ben David, who are symbolically sy mbolically referred to as the two “feet”. This is is because the two Mashichim are rooted in the dual sefiros of ( calls the two “Netzach” and “Hod”, which the Zohar ) ' ' “legs”, in the framework of Sefiros that conceptually parallel the physical structure of " the human body. This is the meaning behind the verse: " (. This , “Our feet stood firm at your gates, O Yerushalayim” ) ' refers to the two Mashichim who, together, usher in the complete Redemption of Yerushalayim and the Jewish people. Thus the “straightening” of the two “feet” refers to Mashiach ben Yosef ’s ’s initiative in balancing and harmonizing the two spiritual qualities and missions of Mashiach ben Yosef and Mashiach ben David, in bringing about the final Redemption. (77) " ": “From the hands of the Mighty Power (. This of Yaakov-from there, there , shepherd of the stone of Yisrael” ) ' blessing, given to Yosef, is directed toward Mashiach ben Yosef; that he be sustained ", “stone of Yisrael” here, and assisted in his mission, by Hashem. The " here , also refers to Mashiach ben Yosef (see (4) and (5) above). ' ": “A war for Hashem against Amalek, from (78) " (. This war, which was originally fought by generation to generation” ) ' Yehoshua bin Nun, who manifested the mission of Mashiach ben Yosef (see (62) and (44) above. Thus in every generation Mashiach ben Yosef must fight against the
spiritual and physical force of Amalek. Particularly so, during the period leading up to ", “the heels (footsteps) of Mashiach” the final Redemption, called " where the power of Amalek is at it’s strongest. it’s strongest. During this period in particular, the enemy “ Amalek ” is composed of the three negative spiritual forces in the world: “Yishmael”, “Eisav” and “the Erev Rav” Rav” (mixed multitude among the Jewish people). ": “the Spring of Salvation”. The verse in ) ' ( reads: (79) " " ", “You can draw water with joy from the springs of salvation”. This refers to Mashiach ben Yosef . Yosef . Since Mashiach ben Yosef ’s efforts ’s efforts will serve as the vessel from which the ultimate salvation will be channeled and ", from which the “springs of salvation” are drawn. Thus, received, he is called " ", “spring of salvation”, shar es the same gematria, the term: " gemat ria, “566”, as “Mashiach ben Yosef” (see Yosef” (see also (147) below).
(80) " ": The verse reads: " ", “The rod shall not depart from Yehudah, nor a lawgiver from between his feet…” ) ' (. While While “the rod from Yehudah” refers to Mashiach ben David, the “lawgiver from between his feet”, refers to Mashiach ben Yosef. The verse teaches that in every generation, the two Mashichim are manifest, working together to bring the Redemption. Part of the significance s ignificance of the term “lawgiver from between his feet” is that it expresses that Mashiach ben Yosef stems from the sefirah of “Yesod” (see (15), (28), (51) and (56) above) which, in the framework of Sefiros that conceptually parallel the physical structure of the human body, is represented by the (. ' area “between the feet” (see ' ": The verse reads: " (81) " " , “How pleasant are the footsteps of the herald upon the mountains, announcing peace, heralding good tidings, (. The announcing salvation, saying unto Tzion, Your G-d G- d has reigned” ) ' ", “feet (or footsteps) of the herald” here refer to the two words " Mashichim; Mashiach ben Yosef and Mashiach ben David (also see (76) above) who " herald in the salvation of the final Redemption. Additionally, the words " , “announcing salvation”, alludes to the aspect of Mashiach ben Yosef. This " which is a consistent reference to the aspect connection is through the term " of Mashiach ben Yosef (see (79) and (2) above). Also, Yehoshua (bin Nun), who fully manifested the mission of Mashiach ben Yosef in his generation (see (62) and (44) ", contained in the word " ", above) has the same letters of his name " further expressing this conceptual connection.
(82) " ": “his staff will blossom”. Regarding the selection of Aharon’s staff, representing the house of Levi, to validate their being specifically chosen by Hashem ", “It shall for the holy services, the Torah relates: "
(. This verse be that the man whom I shall choose, his staff will blossom” ) ' also alludes to Mashiach ben Yosef. This is expressed by the first letter of each word ", - - , the abbreviation for “Mashiach ben Yosef” in the phrase: " ) (. Also, " " shares the same gematria, “358”, as “Mashiach”.
(83) " ": “Sending the ox and donkey to roam freely” ( ) ' . The “ox” and “donkey” here refer to the two Mashichim; Mashiach ben Yosef " and Mashiach ben David. Mashiach ben Yosef is called an “ox”, as it says: " (. Mashiach ben David is , “A firstborn, an ox, glory unto him” ) ' ", “a poor man, and riding on a connected to a “donkey”, as it says: " ( (also see (11) above). This verse is brought in the context of donkey” ) ' describing the period of the Jewish people’ people ’s return to Eretz Yisrael and settling there; " a time where Mashiach ben Yosef is most strongly manifest; as it says: " , “My people will live in a peaceful domain and in secure dwellings and in tranquil resting places”(verse: (. (84) " ": “Brings a Redeemer” . In the first of the Shemoneh Esrei prayers, ", He “Brings a Redeemer” to the we mention that Hashem is " descendents of the Avos (Patriarchs), namely, the Jewish people. This term refers to ", “Redeemer”; as in: " " , Mashiach ben Yosef, who is called " , see (25) above). For this reason “Who redeems your life from the pit” ( ' ", - - , contain the abbreviated form of “Mashiach the first letters of the word " (; who possesses this quality of " ", that follows. ben Yosef” ) (85) " ' ": The verse reads: " ' ", “And of Yosef (. This verse refers to the he said: Blessed by Hashem is his land” ) ' reciprocal blessing from Hashem that Mashiach ben Yosef receives as a result of his efforts in building up and settling Eretz Yisrael, stemming from the middah of " "; “human effort and struggle” struggle” (see (56) and (54) above). For this reason, the words: " ' ", shares the same gematria, “985”, as the later verse descr ibing " “A firstborn, an ox, glory unto him” ) (; which describes Yosef:," the quality of Mashiach ben Yosef, associated with " "(see (11) above). (86) " ": The verse reads: " ", (. ChaZaL taught “For a comforter, comforter, to restore my soul, is far from me” ) ' ): ( that the above verse refers to Mashiach and that one of the names of ", “Menachem”(meaning “comforter”). The Mashiach being Mashiach is: " referred to is Mashiach ben Yosef, whose efforts in the Redemption process will “comfort” the Jewish people and “restore” the vitality of the nation (also see (140) below).
(87) " ": “Mashiach, in the North”. Each direction, north, south, east and west, manifests a different spiritual energy and force, from which Hashem affects the ", “north”, represents the power of " " or Gevurah. Since Mashiach world. " ben Yosef’s spiritual strength and vitality stems from the sefirah of Gevurah and the middah of " ", which dictates that the Redemption of the Jewish people be earned through human effort and struggle in making Eretz Yisrael an abode for Hashem’s revelation, through physical toil and self-sacrifice, Mashiach ben Yosef is conceptually referred to as coming from the “north” (see (98) below and (52), (32) and (11) above). (88) " ": “G", “G-d’s expansiveness”. " “From the straits I called out to G-d, G -d, G-d G-d answered me with expansiveness” ) ' (. Situations of human effort and struggle that are reciprocated by Hashem’s salvation and expansiveness exp ansiveness from difficult, narrow, straits are all related to the mission of Mashiach ben Yosef. Mashiach ben Yosef, whose mission is defined by the conditions of human, physical effort and self-sacrifice, most strongly manifests this relationship with Hashem. Also, the expansion and development of Eretz Yisrael, the focal point of all such efforts, is i s included in the mission of Mashiach ben Yosef (see (36) and (10) above). (89) " ": “Equal measures”. In )' ( it was taught that: " " , “(Mashiach) ben David will not arrive until all the prices (literally “gates”) are equal”. According to the gloss of the Aruch " HaShalem, the statement of the gemara is actually: " , “(Mashiach) ben David will not arrive until all the measures are equal”. Since it is the responsibility of Mashiach ben Yosef to achieve all the prepatory goals associated with setting the stage for the arrival and reign of Mashiach ben David, the ", or: " ", relates to the era in phenomenon of: " which Mashiach ben Yosef is manifest and active.
": (see ' ", “Neryah”, is one of the names that refers to (. " (90) " ", shares the same gematria, Mashiach ben Yosef. For this reason the word: " " a concept that is strongly connected to the mission of “265”, as the word " Mashiach ben Yosef (see (88), (36), and (10) above). Similarly, in Tehillim ) ' (, ", “I have prepared a lamp for My Anointed”, refers to the phrase: " Mashiach ben Yosef; this expression of: " ", “lamp”, used to relate to Mashiach ben ", which means “the lamp of G Yosef, being closely connected to the name name " G -d”.
(91) " ": “He who bears the measure of seeds” ) ' (. The ", “He who bears the measure of seeds verse relates: " ", “but will walks along weeping”; but concludes: " wil l return in
exultation, a bearer of his sheaves”. This entire chapter of Tehillim, which relates to ' ", “Hashem’s the period of the ingathering of the exiles, called " returning the captivity of Tzion”, relates to the mission of Mashiach ben Yosef, who is primarily manifest during this time. The “one who bears the measure of seeds” but “walks along weeping”, refers to Mashiach ben Yosef’s physical efforts and difficult, painful, struggles involved in “planting the seeds of the Redemption”, as it were, in gathering back the Jewish people and settling the land of Eretz Yisrael. However, despite the difficulties and sufferings involved in his mission, Hashem will come to his aid, and he will “return in exultation, a bearer of sheaves”; that is, t he ultimate salvation of the Jewish people will result from these efforts, and the “seeds” of Mashiach ben Yosef, will produce his bountiful “sheaves”, with the coming of Mashiach ben David, and the full Redemption (also see (13) above). This success of ", “bearing his sheaves”, is hint ed at Mashiach ben Yosef, expressed as: " ", “my sheaf arose” ) ' (. This by Yosef’s dream, where he says: he says: " alluded to the success of Mashiach ben Yosef, who stems from Yosef, in his mission in contributing to the Redemption process. ": The verse in Koheles ) ' ( reads: " ", “And G-d (92) " G-d ", “the pursued”, refers to always seeks (requests) the pursued”. The term " Mashiach ben Yosef of every generation. Mashiach ben Yosef is referred to by the ", “the pursued”, because the enemies of the Jewish people and Hashem, term :" who work to undermine and delay the Redemption process, constantly pursue Mashiach ben Yosef, in every generation to destroy him and his efforts. However, Hashem comes to his aid and constantly seeks his welfare and success. Also, the - ", share the same gematria, “832”, as “Eretz Yisrael”, for words: " all the goals associated with the mission of Mashiach ben Yosef, are connected to Eretz Yisrael, and it is there that h e confronts the greatest opposition and “pursuit”, in his mission in bringing about the Redemption.
(93)" ": “I have become forgotten as the dead from the heart” ) ' (. This verse ( and in fact, most of this chapter) alludes to Mashiach ben Yosef in that, Mashiach ben Yosef must undergo great distress and opposition in his mission, to the point that it appears as if even Hashem has forgotten him. In truth, Hashem has not forgotten him but is preparing his salvation and the reward for his ", “How efforts, as expressed a few verses later: " abundant is Your goodness that Y ou ou have stored away for those who fear you” ( verse (; and " " , “I had said in my panic, I am cut off from your before your eyes! But in truth, you heard the sound of my supplications when I cried to You” ( verse (. This relationship between Hashem and Mashiach ben Yosef is hinted at by what is said regarding ", “But he refused Yaakov ’s ’s grief over his supposed loss of Yosef: " he refused to (. That is, just as Yaakov was unable to remove the be comforted” ) ' memory of Yosef, despite the natural rule that the pain of the memory of the dead is
forgotten from one’s heart in time; so too Mashiach ben Yosef is never truly forgotten by Hashem, no matter how distressed and far a way a way he feels from Hashem’s favor. In the end, his salvation along with all of Klal Yisrael, will arrive.
(94) " ": The term " ", “a youth” generally alludes to one possessing the qualities of Mashiach ben Yosef. This is seen by Yosef (from whom Mashiach ben (. Similarly, Yehoshua bin Nun, Yosef stems) who was called a " " ) ' who manifested the mission of Mashiach ben Yosef, in his generation (see (62) and (. The deeper meaning behind (47) above), was called a " " ) ' behind this, is that the term " ", kabbalistically refers to the sefirah of “Yesod”, to which Mashiach ben Yosef is spiritually connected and rooted (see (15), (28), (51) and (56) above). (95) " ' ": “ A man’s (. This verse man’s soul is the lamp of G -d” ) ' alludes to the spiritual quality of Mashiach ben Yosef. The word " ", “lamp” refers to Mashiach ben Yosef (see (90) above), in part, because a lamp serves as a source of light in an area of darkness. In a similar way, Mashiach ben Yosef serves as the spiritual beacon and light by which the Jewish people can advance toward Redemption, during the period of “darkness”, i.e. the exile. His efforts in the Redemption process also serve to bring the Jewish people through transition from darkness to light, exile to Redemption (see (14) and (8) above). In another aspect, Mashiach ben Yosef is rooted in the middah of " ", “judgment (that dictates human effort and worthiness)” as opposed to Mashiach ben David, wh o is rooted in ", “mercy and kindness” that is bestowed graciously by the middah of " Hashem. Mashiach ben Yosef’s job is to bring the common state and being of the ", whereupon Mashiach ben Jewish people from that of " " to that of " David takes over from there and actualizes the final Redemption; the era of Hashem’s bestowal of endless kindness and good upon the Jewish people, and the world (also see (56) above). In other words to bring about the union of " " and " ". The Kabbalistic expression of this dynamic is expressed as the conceptual combination of Hashem’s different names that manifest the middah and relationship ". Three pairs of examples of " " as well as those which manifest Hashem’s " of this dynamic expressed in Hashem’s names are: 1) The combination of: " - - - "(which represents " "( and " - - - " (which represents " "(. "( and " - " (which represents " "(. 2) " - - - " (which represents " 3) " - - - " and " - - - "(which represents " "(. Thus, the combined gematria of ", these 3 pairs of Hashem’s names, representing the union of " "and " which is “250”, equals the gematria of the word " "; which represents this very spiritual quality in the mission of Mashiach ben Yosef of bringing about the union of ", “I have the two. This is the deeper meaning behind the verse: " (; the " " of this verse referring prepared a lamp for My Anointed” ) '
" achieved through: " ": to the conceptual combination of " " and " Mashiach ben Yosef; and expressed through these three pairs of Name combinations, which are contained, in gematria form, in the word: " ".
(96) " ": “The unsealed document” . In ) ' ( Hashem tells ", a “sealed document” Yirmiyah to symbolically conceal two documents: " ", an “unsealed document”, and to preserve them in an earthenware and " vessel in order that they may endure for many years. On a deeper level, these two “documents” allude to the two Mashichim: Mashiach ben Yosef and Mashiach ben ", “the sealed document” refers to Mashiach ben David; and David. The " not only the final Mashiach ben David but every respective Mashiach ben David who is manifest in each generation. Because the spiritual efforts of Mashiach ben David remain primarily hidden, working in affect secretly behind the scenes and out of ", public eye and scrutiny, he is called “the sealed/hidden document”. The " “the unsealed” or “revealed document”, refers to Mashiach ben Yosef, also as he is manifest in each generation. Because Mashiach ben Yosef’s efforts are primarily open and revealed, physical and material goals that relate the Jewish people on a large scale, he is called “the unsealed” or “revealed document”. Indeed, all open revel ation about the processes of the Redemption during the final period of Jewish history, is referred ", “the revelation s of the End of Days” to as: " Days ” and are included in the mission of Mashiach ben Yosef (also see (132) below). (97) " ": “A ladder was set earthward and its top (. This was in the vision of Yaakov’s dream. Part reached heavenward” ) ' of the meaning behind this vision relates to Mashiach ben Yosef, for Mashiach ben Yosef’s relationship with Hashem Hashem is defined by " ", “judgment” which demands physical, human, effort in being worthy of Hashem’s reciprocal kindness and " " " blessing. Thus, the ladder was ,“set earthward”, because " represents human, earthly effort and input. In reciprocation of these human, earthly "( is efforts directed toward Hashem, the good and blessing of Heaven )" awakened and is channeled down to assist our efforts below. This is the quality of Mashiach ben Yosef, who represents the ladder that serves as the bridge to bind our human efforts in the physical realm, to the bestowal of Divine blessing and assistance from Heaven above, in the spiritual realm (also see (69) and (54) above). ' ": “The secret of Hashem is to those who fear Him” (98) " ) ' (. The concept of " "is the possession and development of the hidden inner dimension of the Torah, and at times, its revelation to the world. It can also be defined as the deeper, underlying, spiritual perspective behind everything that exists in the physical world and all the events that occur in history. Mashiach ben Yosef, as the active ac tive mover and developer of Jewish nation in Eretz Yisrael, through physical, human effort, must have this inner spiritual perspective, in order that his efforts align align with the guiding force of Hashem’s will, in bringing creation to its
intended purpose. Also, through teaching this perspective to Jewish people at large and making them conscious of Hashem’s inner guiding will, contained beneath the surface of the Torah’s Tor ah’s teachings, teachings, Mashiach ben Yosef shows each member of Klal Yisrael how to contribute to this effort according to his or her own level and sphere of influence, in the grand scheme of bringing about the final Redemption. Because of the importance of the revelation of the inner teachings of the Torah (called " "( through Mashiach ben Yosef, in furthering the process of Redemption, the word " ", spelled out in miluy form: , shares the same gematria, “566”, as “Mashiach ben Yosef” (also see (148) below). (148) below).
(99) " ": “Awake from the north and come from the south” ) ' (. " ", “north”, refers to Mashiach ben Yosef, who is spiritually rooted in the middah of " ", which is represented by the north, or left direction (see (11) above). This is also hinted at in the above verse, in which each first letter of ", - - - , altogether, share the same every word, in the phrase: " " gematria, “566”, as “Mashiach ben Yosef. Mashiach ben Yosef is also calle d " because of his mission in gathering the exiled Jewish people to Eretz Yisrael, about ", “Behold I will bring them from the which it says: "... ( land of the north…” ) ' (100) " ": “It will will be a time of trouble for Yaakov, but (. This verse (and much of this chapter) is he shall be saved from it” ) ' referring to Mashiach ben Yosef, whose mission, in returning the Jewish people to Eretz Yisrael from exile and settling the land; will bring him and the Jewish people before great distress and difficulties. However, in the end, Hashem will come to their aid and redeem them (see (2) above). This concept is expressed in the above verse: " "; for the words: " ", which refers to the most difficult period of the Redemption process of the Jewish people, equal in gematria to “999”; that is, the “999” rectifications achieved through the human, physical efforts and struggles of Mashiach ben Yosef and the Jewish people, that are required to be fulfilled before the complete Redemption can realized (see (35) above). "i.e. through these efforts (which encompass the “999 rectifications of Thus: " "- the Jewish people will be redeemed. the Redemption process), " ": “the wood of Yosef”. In ) - ' ( Hashem commands (101) " Yechezkel to take a piece if wood and write upon it : “For Yehudah…” and to take an additional, separate piece of wood, and write upon it: “For Yosef , Yosef , the wood of Efrayim...” Efrayim...” Then, Then, he is to bring the two pieces together and, miraculously, they will become one single piece of wood. This prophetic act alludes to the two Mashichim: Mashiach descended from Yosef and Efrayim, and Mashiach descended from Yehudah, not only in the end of days, but also as they are manifest in every generation. In every generation, the two Mashichim work together in furthering the
Redemption process and ultimately actualizing the final Redemption. Through their efforts in the physical and human realm i n fulfilling Hashem’s will and furthering the process of Redemption, Hashem will reciprocate and come to their aid in a miraculous manner, eventually resulting in the complete and total Redemption and the completion of their united mission. This is the meaning of the two pieces of ", “one in your hand” i.e. Yechezkel’s hand , (in wood, at first, being: " ", “one in My hand” i.e. Hashem’s hand verse ( and then later: " hand (verse (; that is, the human, physical efforts of the Jewish people, guided by the influence of the two Mashichim (expressed as “your hand”), hand”), and proceeded by Hashem’s miraculous reciprocal salvation (expressed as “My hand”). ": “The wood of Efrayim”. In Yechezkel’s prophecy ) ' ( (102) " ", Hashem tells him to take a piece of wood and to write upon it: " “for Yosef, the wood of Efrayim…” (See (S ee (101) above) This piece of wood represented Mashiach ben Yosef, descended from Efrayim and Yosef. For this ", shares the same gematria, “647”, as: " reason, the words: " as : " , “ingathering of the exiles” ; the ingathering of the exiles being an integral part of Mashiach ben Yosef’s mission in the Redemption process (see (1) above). ": “the heels (footsteps) of Your Mashiach”. This expression is (103) " ' ", “that Your based on the verse: " enemies have taunted, O Hashem, that they have taunted the footsteps of Your (. This refers to the period leading up to the final Mashiach” ) ' Redemption and arrival of Mashiach ben David. During this period, the mission of Mashiach ben Yosef is most strongly manifest in setting the stage for the complete Redemption through Mashiach ben David. The above verse describes the “enemies of Hashem” who work to undermine to undermine and destroy all efforts of Mashiach ben Yosef and the Jewish people in furthering the Redemption process. Through this they “taunt the footsteps of Mashiach”, and delay the Redemption. These obstacles and (. In hindrances to the Redemption are described at length by ChaZaL in )' the end, it is upon the Jewish people to fortify themselves during this difficult period of Jewish history and continue moving forward and be active in achieving all the appropriate rectifications and goals associated with the mission of Mashiach ben Yosef, in bringing about the final Redemption. Redemption.
(104) " ": “The heels (footsteps of Mashiach)” (see (103) above). The ", “the heels” or term used in describing the final period of Jewish history: " " implies “footsteps” of Mashiach is, i s, used to imply two things: (1) Just as " consecutive footsteps, one after the other, so too, the Redemption process, which occurs through human effort and input, moves slowly, bit by bit, stage by stage, " is building up finally to the coming of Mashiach ben David. (2) The word: " ", meaning “bent” or “crooked”. It also denotes “trickery” rooted to the word " or to “circumvent”. This is because, during this period, because of the great physical
and spiritual opposition in the world to the Redemption of the Jewish people, all of Mashiach ben Yosef’s efforts must be hidden and secretive; in order to avoid the opposition of the Satan, in all his manifestations. Through acting secretly, behind the scenes, Mashiach ben Yosef is thus able to circumvent the judgment and opposition to the Redemption process, and successfully achieve the goals of his mission. (105) " ": “ The City is a stronghold for us; He will (. This verse alludes to grant salvation to its high walls and a nd outer wall” ) ' the final Redemption and the union of the two Mashichim; Mashiach ben Yosef and ", “salvation”, are both Mashiach ben David. The terms " ", “strength” and " representative of the sefirah of Yesod and thus associated with Mashiach ben Yosef, who is spiritually rooted in Yesod (see (15), (28), (51) and (56) above). The word: " ", “city”, is representative of the sefirah of Malchus and thus associated with Mashiach ben David (see (56) and (28) above). Thus this verse relates to the dynamic union of Yesod and Malchus, Mashiach ben Yosef and Mashiach ben David, in bringing about the complete Redemption. ( This is actualized in “The City”, City”, the focal point of the Redemption: “Yerushalayim”. The “salvation granted gr anted to its high walls and outer wall” refers to the salvation granted to Mashiach b en Yosef and Mashiach ben David). (106) " ": “Success through doing actively”. The Torah relates about ' ", “Whatever he did Ha shem made succeed Yosef: " (. This is subsequently the quality connected to Mashiach in his hand” ) ' ben Yosef; namely, all his success in his endeavors toward furthering the Redemption process, being a result of human, physical effort and active “Doing” . All these efforts are then met with reciprocal heavenly assistance and blessing. (107) " ": “ The Tree of Knowledge of Good and Evil”. The Torah ", “the teaches that there were two trees in the midst of Gan Eden. The " ",“the Tree of Knowledge of Good and Evil” Tree of Life” and " ) ' (. While the Tree of Life manifested purely holy and good spiritual qualities, the Tree of Knowledge contained a mixture of both good spiritual qualities and negative properties that could lower man from his elevated spiritual state to one of baseness and physicality. Upon eating from the Tree of Knowledge, Adam was degraded to a more physical and impure state of being. While Mashiach ben David represents the rectification of the uneaten unea ten Tree of Life, Mashiach ben Yosef’s mission stems from the rectification of the Tree of Knowledge. For this rea son, Mashiach ben Yosef’s mission, in setting the stage for the final fin al Redemption R edemption and eventual return to Gan Eden, involves interaction with and rectification of the physical, material realm, through utilizing it in fulfilling Hashem’s will and making the physical world itself, a worthy vessel for Hashem’s revelation and a holy abode for His Shechinah. This is actualized through the Jewish nation’s nation ’s dwelling in Eretz Yisrael, fulfilling Hashem’s Mitzvos there in totality, and the building of the Beis HaMikdash in Tzion, from
which Hashem’s light and revelation will spread eventually elevating and rectifying all of mankind, and restoring humanity to the state of being that was lost, in Gan Eden. (108) " ": “Yosef is still alive” ) ' (. Part of the deeper message behind this expression that the Torah uses, in description of Yosef, is Yosef’s spiritual connection to the sefirah of Yesod (see (15), (28), (51) and (56) above). The ' ( relates that the term " ", refers to the sefirah of Yesod. This Zohar ) ' connection of Yosef to Yesod, being expressed in this phrase, is also hinted at by the introductory word: " ", sharing the the same gematria, “80”, as “Yesod”. Subsequently, Mashiach ben Yosef, the spiritual descendent of Yosef HaTzaddik, also manifests the qualities associated with the sefirah of Yesod, which find expression in the aspects of his mission, in bringing about the final Redemption. Because “Yesod” relates to the process of redemption, both Mashiach ben Yosef and Mashiach ben ", David, the active leaders in this process, are associated with it. " expresses it in regards to Mashiach ben Yosef; The somewhat parallel expression: " ", connects this concept to Mashiach ben David as well. (109)" " : “For justice shall revert to (. Both righteousness, and following it will be all upright of heart” ) ' ", “righteousness” and " ", “justice” are related qualities of expressions of " Mashiach ben Yosef (see ( 6 ) and (3) above and (124) below). “Righteousness” connects primarily to Mashiach ben Yosef’s spiritual quality of “Yesod” (see (15), (28), (51) and (56) above), while “Justice” connects primarily Mashiach ben Yosef’s relationship to the middah of " " (see (34), (32), (24), (11), (5) and (1) above). ", “Righteousness Similarly, the verse: " “Righteousness and justice are His (, relates to the qualities of Mashiach ben Yosef, throne’s foundation” ) ' " i.e. the one who sets the foundation for the final who is also referred to as a s the " Redemption, and the complete manifestation of Mashiach ben David (see (67) above). (110) " ": “the essence of Yosef”. Before the Jews left Egypt, the Torah ", “And Moshe took the bones of Yosef with relates: " (. The words: " ", refer to more than just the physical him” ) ' ", here also expresses: " ", bones of Yosef’s remains. The w ord ord " " of Yosef he meaning “essence of being”. Thus when Moshe was taking the " was taking the “essential being” and “spiritual qualities” of Yosef and Yosef and incorporating them into himself. In this way, Moshe began to manifest the qualities of Yosef, as a respective Mashiach ben Yosef, up until the giving of the Torah, whereupon he passed on the spiritual legacy of Mashiach ben Yosef to Yehoshua bin Nun. From another aspect, Moshe manifests the spiritual root that Mashiach ben David stems from and is thus said to “arrive alongside Mashiach ben David” . Thus, just as the final manifestation of Mashiach ben David draws forth from and proceeds the spiritual efforts of Mashiach ben Yosef, to complete the Redemption process; Moshe,
who represents the “root” root” and “spiritual source” source” of Mashiach ben David, is described as “taking from the essence of Yosef”; that is, taking from that which Mashiach ben Yosef has previously set into motion, and taking it a step further, into the completion of the Redemption process. (111) " ": The full verse reads: " " ( , “The built-up built-up Yerushalayim will be like the city that is joined to it ) ' ( that this verse alludes to the concept that there is a . ChaZaL taught )' spiritual, celestial city of “Yerushalayim” that parallels the physical one below, in this world. Upon the physical rebuilding and re-establishment of the earthly Yerushalayim, the heavenly, celestial Yerushalayim will also reach completion, as it were, and Hashem will be able to bring about His revelation and the indwelling of His Shechinah; the physical vessel of the “earthly” Yerushalayim now being complete and capable of receiving the light of the spiritual “heavenly” Yerushalayim (see (56) above). The rebuilding and establishment of the physical Yerushalayim, in all its aspects, is achieved through the efforts of Mashiach ben Yosef (also see (4) above). (112) " " : “a bird of the skies may carry (. This verse the sound, and some winged creature may betray the matter” ) ' alludes to Mashiach ben Yosef, the “bird” who: “carries the sound”, as it were, by being the messenger of Hashem in bringing about the process of the final Redemption, described as " ", “a voice” or “sound” (see " to ' and (141) below). This is also hinted at by the word: " ", “bird”, sharing the same gematria, “156”, as “Yosef”. (113) " ": “one who dispenses justice and seeks truth (lit. (. This verse alludes to Mashiach ben Yosef, who is connected to faith)” ) ' ", “justice”, rooted in the middah of " and " ", both qualities of " “faith” (see (109) above and (123), (124), (126) and (128) below). ": “a poor man riding on a donkey” ) ' (. The term (114) " " ", “poor man” can refer to Mashiach ben Yosef , who begins the process of the ", “I final Redemption. Thus, in expressing this concept, the verse: " (, also refers to Mashiach was (low) impoverished but He saved me” ) ' ben Yosef (see (27) above). The significance of the term " ", “poor man”, relating to Mashiach ben Yosef is twofold: Firstly, it relates to the intense difficulties involved in his mission, which make him in a sense, like a poor, destitute man, for whom fulfilling even his most basic personal needs involves great difficulty and who suffers from great demand that rests upon him, on a constant basis. In a similar way, Mashiach ben Yosef’s, Yosef’s, great and demanding responsibilities toward the Jewish people and Eretz Yisrael, in setting the stage for the coming of Mashiach ben David, weigh down heavy upon him, like the difficult travails of a poor man. Secondly, just as an " ", “poor man” is considered, in a sense, like a dead person ): ( (and thus,
a heavenly decree of death against a person could be satisfied by him becoming impoverished), Mashiach ben Yosef ’s ’s title as " ", expresses that he need not actually die in the process of his difficult mission (see (27) above), but, like a poor man, can be considered to have satisfied the middah of " ", (“strict justice”) that withholds the Redemption and demands his very life, through the great difficulties and challenges involved in his mission. (115) " - ' ": The verse in full reads: " - ' - ' " “a Land Land that Hashem, your your G-d, seeks out; the eyes of of Hashem, your G-d, are (. The always upon it, from the beginning of the year to year’s end” - ) ' - ' ", “the expression: " “the eyes of Hashem, your G -d”, alludes to the two Mashichim: Mashiach ben Yosef and Mashiach ben David, the two ‘‘eyes” of ", “from the beginning of the year”, refers to Hashem. The term: " Mashiach ben Yosef, the initial Mashiach, who stems from the middah of " " (judgment), which is manifested most strongly in the beginning of the month of ", “the year’s end”, refers Tishrei; the first month of the year. The term " " (mercy and to Mashiach ben David, who stems from the middah of " kindness), which is manifested most strongly in the month of Elul, the last month of ' ", “the the year. Similarly, the verse: " “the eye of Hashem is (, refers on those who fear Him, upon those who await His kindness” ) ' ", to the aspect of Mashiach ben Yosef. Also, in the verse: " (, refers to Mashiach ben Yosef; the “Inquire, now, of an earlier generation” ) ' ", which is related to " " of our verse above, equaling to the same term: " gematria, “566”, as “Mashiach ben Yosef”. (116) " ": “Ezra and Nechemiah”. Ezra and Nechemiah manifested the mission of Mashiach ben Yosef in their generation, through their efforts in returning the exiled Jewish people to Eretz Yisrael, resettling the land and rebuilding the Beis HaMikdash. Just as Yehoshua bin Nun, manifested Mashiach ben Yosef of his generation (see (62), (55) and (47) above), and lead the first generation of people into Eretz Yisrael, Ezra and Nechemiah, drawing from the same spiritual resolve, lead the return of the Jewish people, after the 70 years of Babylonian exile. For this reason, their names: “Ezra and Nechemiah” share the same gematria, “391”, as “Yehoshua” (also see (70) above). (117) " ": “He appointed it as a testimony for (. This Yosef (Yehosef) when he went we nt out over the land of Egypt…” ) ' refers to the quality of Yosef in gaining dominance over the spiritual forces of “tumah”, “impurity”, in the world (see (41) above). In the same vain, Mashiach ben Yosef’s mission involves removing the dominance of the spiritual forces of impurity that have taken hold in the Land of Eretz Yisrael and re-establishing the presence of ", “the holiness of the Land. This is ultimately achieved through: (a) "
", “the physical gathering of the exiled Jews to Eretz Yisrael”; Yisrael” ; (b) " ", “re-cultivating rebuilding of Yerushalayim”; and an d (c) " “re-cultivating the desolated land of Eretz Yisrael”. All of these tasks are included in Mashiach ben Yosef’s mission in furthering the Redemption process. Each of these tasks’ connection tasks’ connection to the ", is hinted at in aspect of Mashiach ben Yosef ’s ’s mission, categorized as: " " is hinted at in the verse which says: the following way: The concept of " " ", “Return to these cities of yours” ) ' ( , where the words: " " share the same gematria, ". The concept of gematri a, “479”, as " " " is hinted as by that very term sharing the same gematria as " " "is hinted at in the verses which say: " . The concept of " " , “You will arise and show Tzion mercy, for (there will come) a time to favor her, for the appointed time will have come. For your servants have cherished her stones and (; the words: " ", “there will come a favored her dust” ) - ' ". This “time to time to favor her”, also share the same gematria as: " ", “they have favor her” is elaborated on as being the time where: " favored her dust”; that is, the Jews have begun efforts to cultivate t he once desolate ". earth of Eretz Yisrael; these efforts being called: "
(118) " ' ": “ The redeemed of Hashem will return to Tzion with glad song, with eternal gladness on their heads” ) ' (. This verse refers to Mashiach ben Yosef, who will return the exiled ", Jewish people to Eretz Yisrael and Tzion. Any usage of the term: " “redemption”, alludes to this aspect of Mashiach ben Yosef’s mission. Additionally, ", “the this verse comes to teach an important factor regarding " ( that at the ingathering of the exiles” back to Eretz Yisrael. ChaZaL taught )' Giving of the Torah, the Jewish people (i.e. males between the ages of twenty and sixty) numbering six hundred thousand, each received a pair of crowns, for having ", “we will do and we will listen”. After the sin of the Golden pledged: " Calf, these crowns were removed. However, based on the above verse, ChaZaL learned that, in the future, these crowns would be returned to the Jewish people, upon their return to Eretz Yisrael at the completion of the Redemption. Since the amount of pairs of crowns, that were initially given, numbered six hundred thousand, it is follows that the return of the Jewish people to Eretz Yisrael will have to number at least six hundred thousand people. Thus upon the return of six hundred thousand " Jews to Eretz Yisrael, through the efforts of Mashiach ben Yosef, the stage of " can be identified as having been actualized and the complete Redemption is close at hand. (119) " ": “You have released my bonds” ) ' (. This relates to the difficult straits that Mashiach ben Yosef finds himself in, as a result of his mission in bringing about the process of Redemption. In the end, Hashem will come to his aid and assists his efforts. This concept is continued from that which it says a few
", “I was low/impoverished but Hashem saved me” verses earlier: " ", “You (verse (. Similarly, this expressed in the verse: " ( (also see (10) above). undid my sackcloth and girded me with gladness” ) ' ": “the entrance of Yerushalayim’s gates” ) ' (. (120) " Yerushalayim, the heart of which is Tzion, is the focal point of the Redemption process. All the efforts of Mashiach ben Yosef, as well as the sovereignty of Mashiach ben David, are to become manifest and actualized there. Because of this, all the negative spiritual forces of Eisav, Yishmael, and the Erev Rav, who strive to undermine the Redemption of the Jewish people, focus their attack primarily on “Yerushalayim”. Thus, amidst the nearing of the affirmation of the Redemption, the “entrance of Yerushalayim’s gates” becomes the point of contention between the camp of Holiness; that of Mashiach ben Yosef and Mashiach ben David, and the opposing camp of Eisav, Yishmael and the Erev Rav; becoming the “eye of the storm”, storm”, so to speak, in the great battle, that will eventually culminate in Hashem’s complete salvation and Redemption, for the Jewish people.
(121) " ": “The righteous one is removed from affliction” ( ') . Any unspecified usage of the term: " ", “righteous one”, alludes to Mashiach ben Yosef, who spiritually stems from Yosef, the figure most predominately associated with this quality (see (6) above). The above verse, too, alludes to Mashiach ben Yosef’s reception of divine assistance and eventual salvation from all the " difficulties and “afflictions” involved in his mission. Similarly, t he verse: " (, alludes to , “A righteous man will flourish like a date palm” ) ' " and his eventual Mashiach ben Yosef’s association with the concept of " ", ‘will flourish” or success in his mission. This can be seen by the expression: " " “blossom”, used here, which is the term used by the verse: " , “It shall be that the man whom I shall choose, his staff will blossom” ) ' (, which also refers to Mashiach ben Yosef (see (82) above). (122) " ": “Revealer of the Hidden”. This is the name Pharaoh gave to ' (, in recognition of his depth of wisdom in perceiving that Yosef ) which is normally hidden from human understanding. This quality is also possessed by Mashiach ben Yosef in each generation, in fulfillment of his mission, which involves revealing the hidden dimensions of the Torah, and spreading its inner teachings; all in part of furthering the process of Redemption (see (98) above). ": “Righteousness and justice are His (123) " H is throne’s (. Both qualities of " ", “righteousness” and " ", foundation” ) ' “justice” are associated with Mashiach ben Yosef, and his mission in t he Redemption process (see (121), (113), (109) and (6) above). These two aspects of Mashiach ben ", “his throne’s foundation”; for Yosef are thus described as forming "
/ "and " / ", form the Mashiach ben Yosef efforts, stemming from " foundation of the kingship and sovereignty of Mashiach ben David (see (67) above).
(124) " ": “ Tzion will be redeemed through justice and (. This refers to the those who return to her through righteousness” ) ' efforts of Mashiach ben Yosef, through human effort and struggle (related to " ", “justice” and " " ) in returning the dispersed Jewish people from exile, back to Eretz Yisrael and Tzion. All efforts toward establishing Tzion, in all aspects, are connected to the mission of Mashiach ben Yosef, the relationship of which is hinted at by the shared gematria of “Tzion and “Yosef”. Also, the redemption of Tzion through: “those who return to her through righteousness” also refers to ", “righteousness” is primarily Mashiach ben Yosef, to which the quality of " ", associated (see (123), (5) and (3) above). As well, all expressions of: " “redeeming” are connected to the mission of Mashiach ben Yosef (see Yosef (see (118) above). " from the above verse, containing the This is hinted at by the words: " ", “the initial Mashiach”; i.e. Mashiach ben same gematria, “920”, as " Yosef, who precedes Mashiach ben David. (125) " ": The verse reads: " ", “I will establish a (. The term: " ", “a righteous sprout from (or for) David…” ) ' ", righteous sprout” sprout” refers to Mashiach ben Yosef ; for the expression of: " “righteous one”, is primarily associated with Yosef, and subsequently, Mashiach ben ", ‘sprout”, Yosef, who stems from Yosef (see (6) above). Similarly the term: " used here, is associated with Mashiach ben Yosef, as expressed in the Shmoneh Esrei ", “The sprout/offspring prayer: " of Your servant David may you speedily cause to sprout/flourish, and enhance his pride through Your salvation”. This entire phrase is referring to Mashiach ben Yosef, " of David, whose success and “sprouting/flourishing” is said to be that of the " David, because, Mashiach ben Yosef brings about the eventual “flowering” and "; the “enhancing” or realization of Mashiach ben David. Also: " ", “his pride”, or literally: “his horn”, also refers to Mashiach “raising up” of " ben Yosef; for Yosef (from whom Mashiach ben Yosef stems) is described with the ", “his horns are the horns of a expression of " ", as it says: " (. Also the term: " " used in the phrasing of this prayer, re’eim” ) ' generally relates to Mashiach ben Yosef (see (100), (29) and (2) above). (126) " ": “A righteous person will live through his faith” ' ( ) . This refers to Mashiach ben Yosef, described with the expression of " ", “righteous person” (see (6) above). What this verse alludes to is that Mashiach ben ", " ", “will live”; that is, Mashiach ben Yosef need no t perish Yosef, the " amidst the difficulties of his mission, but will survive and be successful in setting the ", “through his faith”; that stage for the final Redemption, " faith”; that is, in the merit of " his faith in Hashem, and in the merit of those among the Jewish people (called
) who remain faithful and steadfast in their efforts in furthering the Redemption process, along with Mashiach ben Yosef.
"
(127) " ": “The righteous one is the foundation of the world” ' ( ) . Both terms: " ", “righteous one”, ", “foundation of the one”, and " world”, are describing Mashiach ben Yosef’s connection to the sefirah of Yesod (see " refers to the quality of Mashiach ben (15), (28), (51) and (56) above). While " ", refers to the Yosef himself (see (6) above), being rooted in Yesod, " mission of Mashiach ben Yosef in building and establishing, in all aspects, the “foundation of the world”: world”: Yerushalayim. The physical rebuilding of Yerushalayim serves as the foundation for the final Redemption. Because Yerushalayim, in its complete state, serves as the abode for Hashem ’s Shechinah and the channel from which all of Hashem’s spiritual blessing flows to the Jewish people, it is also connected to the concept of “Yesod”, the Divine “Channel of Blessing” (see (56) and (15) above). (128) " ": The verse reads: " ", “The agent of wicked person will fall into evil, but t he emissary of the faithful will (. " " , the “agent of the wicked person”, refers to bring healing” ) ' ", the ministering angel of Eisav (i.e. the spiritual force of Eisav), while: " the “emissary of the faithful”, refers to the ministering angel of Yosef (i.e. the ", “faith”, is the quality associated spiritual force of Yosef). This is because: " with Yosef HaTzaddik (see (125) above) and subsequently with Mashiach ben Yosef; the spiritual force that manifests the qualities of Yosef HaTzaddik in every generation, and particularly, in the period leading up to the final Redemption. In the end, the evil spiritual force of Eisav in the world will be subjugated by the holy spiritual force of Yosef HaTzaddik, embodies in the form of the respective Mashiach ben Yosef who ushers in the final Redemption and the coming of Mashiach ben ", David (see ' and (17) above). Similarly, the quality of: " “healing”, associated with Mashiach ben Yosef in our verse, is also expressed in the (: " ", “through his wounds, we were healed”. verse in ) ' What this means is that the fulfillment of the mission of Mashiach ben Yosef, stemming from" "(human effort and self- sacrifice to be worthy of Hashem’s salvation) involves great difficulties and suffering in the process of preparing the Jewish people in Eretz Yisrael to be worthy of the final Redemption. These difficulties are described by the prophet as Mashiach ben Yosef’s: “wounds”. When these difficulties are ultimately overcome by Mashiach ben Yosef, the Redemption will be realized and Hashem’s great Hashem’s great mercy and kindness kind ness will be manifest, “healing”, “healing” , as it were, the Jewish people, from all their difficulties and sufferings endured, throughout the redemption process. Thus Mashiach ben Yosef symbolically acts as the “healer” of the Jewish people, fro m the afflictions of the exile of Edom, in the eventual defeat of the negative spiritual force of Eisav, in the world (also see (129) below).
(129) " ": About Tzion, the verse relates: " ", “I (. The “healing” of Tzion, referred to in will heal you from your wounds” ) ' this verse, is achieved through Mashiach ben Yosef, who is symbolically called: “a bringer of healing” (see (128) above). The re -established presence of the Jewish people in Tzion and its rebuilding, are all included in the mission of Mashiach ben Yosef. Through overcoming the difficulties and obstacles that stand in the way of the rebuilding the destruction of Tzion, Mashiach ben Yosef serves to “heal” Tzion from ( in “her wounds”. This concept is similarly r eferred to by the verse in ) ' ", “who heals all your diseases”, refers to Mashiach ben which: " ", “He would dispatch His word and Yosef. Also, the in the verse: " (, refers to “healing” achieved through Mashiach ben Yosef. heal them” ) ' ", shares the same gematria, “897”, as For that reason, the phrase: " “Efrayim, Mashiach ben Yosef” (see (1) above). ": “Righteousness”. The quality of: " ", “righteousness”, also relates to (130) " ", “Yosef, the son of Rachel” (see the aspect of Mashiach ben Yosef, as " (54) above); that is, Mashiach ben Yosef, in connection to the sefirah of “Malchus”, which the Zohar refers to as “Rachel”. Thus, different facts of “Malchus” are also contained in the qualities and mission of Mashiach ben Yosef. This includes the expression of “Malchus” as: worthiness of Hashem’s blessing and good, as a result of human effort and self-sacrifice. It also includes inclu des “sovereignty” and “rule”, “rule” , where the descendants of Yosef, as opposed to Yehudah, serve as the primary leaders of the Jewish people; as was the case from the time of the division of the monarchy (year ", to the 2964) until the exile of the ten tribes (year 3205). The connection of: " ", “Behold, the concept of “Malchus” is expressed in the verse: " (. Also, the expression of: king will rule for the sake of righteousness” ) ' " ", is used numerous times, in the context relating to Mashiach ben Yosef (see (123), (5) and (3) above).
(131) " ": “the “the horns of the Re’ei Re’eim”. Regarding Moshe’s blessing to the tribe ", “and the of Yosef, the verse reads: " horns of a re’eim are his horns; with them he shall gore peoples together, the e nds of (. This verse is primarily describing the qualities of Mashiach the earth” ) ' ( that this verse ben Yosef, (descended from Yosef). Firstly, ChaZaL taught )' is describing Yehoshua bin Nun and his qualities and qualifications in leading the Jewish people in war against their enemies and in the conquest of Eretz Yisrael. These efforts are part of the mission of Mashiach ben Yosef, which Yehoshua bin Nun manifested as Mashiach ben Yosef of his generation (also see (62) and (44) above). This verse also relates to the qualities of Mashiach ben Yosef in subsequent generations, and particularly during the period leading up to the final Redemption. The “goring of the peoples (or peoples (or nations) with the horns of the Re’eim” ref ers ers to the battles and wars of Mashiach ben Yosef and the Jewish people against Gog and
Magog. In the end of days, in the final period of history before the final Redemption and the coming of Mashiach ben David, a great cataclysmic war is described by the prophet Yechezkel )' -' ( where Gog, from the land of Gog, allied with a multitude of nations will advance to attack the Jewish nation in Eretz Yisrael. Ultimately, Hashem will come to the aid of the Jewish people and they will be victorious over their enemies. Although, the war against Gog and Magog appears to be presented as one great event, in truth, it is a series of battles and encounters with the enemy nations of the Jewish people, over an extended period of time. This can be likened to a king who became angered at his son and decreed that he be killed by having a huge boulder heaved at him. Once the king’s anger abated, he wished to spare his sons life, but also could not rescind his decree. What did he do? He had the large boulder broken down into tiny pebbles and over time heaved the small fragments at his son. His son easily survived each pebble that struck him, fulfilling the decree and also sparing his son’s life. In the same way, the great and devastating war of Gog and Magog is broken down into many smaller fragments of difficult battles and wars, so that the Jewish people can endure it and remain intact, as a whole. Thus, whole. Thus, the “gorings of the nations” through the “horns of the re’eim” allude to the victories of Mashiach ben Yosef and the Jewish people over their enemies, who come against them in the different waves of encounters that make up the encompassing war of Gog and Magog. (132) " ": “The revelations of the End of Days”. The predictions and signs that reveal the details and stages involved in the Redemption process are referred to ", “the revelations of the End of Days”; the final period of Jewish as " history that sees the end of the current exile and the advent of Mashiach ben David. ( and Such events in the process of Redemption are discussed by b y ChaZaL in ): )' (. The national awareness and consciousness of these processes, created through such revelations, helps further the goals of the Jewish people in bringing them about. For this reason all aspects of revealing the signs and processes that lead to the final Redemption are included in the mission and efforts of Mashiach ben Yosef; for indeed, all preparatory stages to the final Redemption are included in Mashiach ben Yosef’s mission. ": “My (133) " “My sheaf sheaf arose and also remained standing” ) ' (. In this dream, Yosef reveals the aspect of Mashiach ben Yosef, ", “arising” or “erecting”, as in: " ", “to erect” or referred to as " “establish”. This refers to the physical efforts toward build ing and establishing the presence of the Jewish people in Eretz Yisrael and Yerushalayim, in preparation for the coming of Mashiach ben David; all of which are included in the mission of Mashiach ben Yosef, who stems from Yosef. For this reason, all usages of the " in Tanach, generally allude to this aspect of Mashiach ben language of: " Yosef’s mission, in furthering the Redemption process (also see (136) and (139) below).
(134) " ": “I “ I have become zealous for Yerushalayim (. This verse (and indeed much of the and Tzion, a great zealousness” ) ' chapter) alludes to Mashiach ben Yosef. It refers to Hashem’s zealousness and intense desire to bring about the final Redemption at last, through the initial, ", prepatory, efforts of Mashiach ben Yosef. This connection between " ( “zealousness” and “zealousness” and Mashiach ben Yosef is expressed in the Midrash )' " is used in relation to Yosef, from whom Mashiach ben where the language of " ", “and his brothers were jealous of him” Yosef stems; as it says: " ) ' (; and also in our verse above, Hashem is described in terms of " " in regards to Tzion, which shares the same gematria, “156”, as “Yosef”. Thus, just as " " relates to Yosef and subsequently Mashiach ben Yosef, in the verse in " expressed is related to Mashiach , so too by our verse in , the " ben Yosef and Tzion; the focal point of Mashiach ben Yosef’s efforts in bringing about the final Redemption. ": “t " (135) " “the Horn of Salvation”. In the Shemoneh Esrei prayer of: " , where we pray for the “sprouting” and “flourishing” of the sovereignty of ", “the horn of (his) salvation”; Mashiach ben David, we also mention the " which refers to Mashiach ben Yosef, Yo sef, who precedes Mashiach ben David, and whose " efforts set the stage and allow for his full manifestation. For this reason: " refers to Mashiach ben Yosef, as is hinted at by the fact that that the gematria of: " ", “741”, is the same as that of “Mashiach ben Efrayim”; that is, Mashiach ben Yosef, who is descended from the tribe of Efrayim (also see (125) and (1) above).
(136) " ' ": “ Arise! Shine! For your light has (. This verse also arrived and the glory of Hashem shin es upon you” ) ' alludes to Mashiach ben Yosef, who will have Hashem’s guiding light and assistance in restoring the exiled Jews to Eretz Yisrael and Yerushalayim, as expressed by the '", “Lift up your later verse ) (: "... eyes all around and see, they are assembling and coming to you, your sons will arrive from afar…” which refers to the efforts of Mashiach ben Yosef in returning the exiled Jews back to Yerushalayim. This is also expressed by the usage of the language ", “arise”; for every usage of the language of " ", “rising” or of: " “establishing” refers to the efforts of Mashiach ben Yosef in rebuilding and establishing the presence of the Jewish people in Eretz Yisrael and Yerushalayim (see ", used here, shares the same gematria (133) above). For this reason, the word: " as “Yosef”, from whom Mashiach ben Yosef stems. ": Regarding the blessings that Yaakov prays should rest upon (137) " ", “ Let them be upon Yosef’s head Yosef, it says: " (. This and upon the head of the ‘withdrawn one’ of his brothers” ) '
alludes to the particular blessing and success which Hashem grants to Mashiach ben Yosef, (who stems from Yosef) in his mission in setting the stage for the final Redemption. Although his mission will involve great difficulty and opposition, even among many of the Jewish people themselves, who fail to recognize the true quality and intention of of his efforts in furthering the Redemption Redemption process; making Mashiach ", “the withdrawn one” , or “separated one”, of his ben Yosef the: " brothers, still Mashiach ben Yosef’s self -sacrifice -sacrifice and dedication to the fulfillment of the goals of the Redemption process, will be recognized and assisted by Hashem. (138) " ": “and a rod has risen from Yisrael” ) ' (. This refers to Mashiach ben Yosef who works through human effort and physical means in order to set the stage for the final Redemption. For this reason, the expression: " ", “a rod has risen from Yisrael”, is used, which conveys “rising” on its own; that is, the achievements of Mashiach ben Yosef involve natural, human struggle and effort, to be realized, as opposed to the era of Mashiach ben David, where Hashem’s providence will be miraculous and transcend the the limits of the natural ", “erecting” or “establishing”, is order. Thus: " ", from the language of: " used which, throughout Tanach, relates to human physical effort; and in particular, that which relates to the mission of Mashiach ben Yosef (see (136) and (133) above and (139) below); (also see Targum Unkelos to above verse and commentary of the (. ": “Arise, let us ascend to Tzion” ) ' (. This refers to (139) " the mission of Mashiach ben Yosef in gathering in the exiled Jewish people back to " Eretz Yisrael and Tzion, for the full verse states: " , “For there will be a day when the watchmen will call out on the Mountain of Efrayim: Arise let us ascend to Tzion”. The “Mountain of Efrayim” mentioned in the verse alludes to Mashiach ben Yosef who descends from the tribe of Efrayim and will be the active force in returning the exiles to Tzion (see (1) above). ", “arise”, used here is from the language of Similarly, the expression of: " " ", meaning “erecting” or “establishing” and is used throughout Tanach to describe the physical, human efforts of Mashiach ben Yosef in building and establishing Eretz Yisrael and Tzion (see (138), (136) and (133) above).
(140) " ": “The sound of tumult comes from the city…” ) ' (. This verse and the following verses until the end of the chapter describe the period leading up to the final Redemption of Tzion and the Jewish people where the efforts of Mashiach ben Yosef become most manifest, before giving way to the reign and manifestation of Mashiach ben David. There, at last, in Yerushalayim will be the consolation for all the difficulties endured throughout the exile and the most difficult ", “the Footsteps (heels) of Mashiach”, in which period called: " Mashiach ben Yosef’s self -sacrifice -sacrifice and dedication to his mission, helped achieve the " final and lasting Redemption; as it says: (verse (:
, “Like a man whose mother consoled him, so will I console you, and in Yerushalayim you will be consoled” (also see ( 86) ( 86) above).
"
(141) " ": “the Voice of the Turtledove”. The verse reads: " " , “The blossoms have appeared in the land, the time of singing has come, and the voice of the turtledove is heard in the land” ) ' (. This verse refers to the period leading up to the final ", “the Ingathering of the Exiles”; whereupon the Redemption, called: " Jewish people return on mass to Eretz Yisrael and begin settling the land and rebuilding Yerushalayim. During this time, before the coming of Mashiach ben David, Mashiach ben Yosef is primarily active and manifest, in making all the appropriate preparations to set the stage for his arrival and reign. This is the " ", “voice” of the Turtledove which preceded the " ", “the Turtledove”, itself; that is: The “voice of the Turtledove” is Mashiach ben Yosef and all his manifestations, while the proceeding “Turtledove”, is Mashiach ben David and all his manifestations. The first primary expression of this dynamic, in Jewish history, was between Yehoshua bin Nun and Moshe Rabbeinu. Initially, Moshe manifested the qualities of Mashiach ben Yosef, during exodus from Egypt. He primarily manifested it from the time he took the bones of Yosef (see (110) above), up until the Giving of the Torah. From that point Moshe manifested a higher spiritual level, which transcended that of Mashiach ben Yosef and Mashiach ben David alone. Thus, prior to the Giving of the Torah, Moshe fully imbued Yehoshua bin Nun with the spiritual qualities and mission of Mashiach ben Yosef. For this reason, the " ", the “voice of the Turtledove” alludes to Yehoshua bin Nun. The " ", “Turtledove”, “Turtledove”, alludes to " (without a " "( Moshe. This concept is also hinted at by the words: " equaling the same gematria, “741”, as “Mashiach ben Efrayim” i.e. Yehoshua bin Nun, from the tribe of Efrayim. Also, Moshe’s prior manifestati on of Mashiach ben ", “747”, equali Yosef is hinted at by the gematria of " equal ing that of: “Moshe ben Amram” ( also also see (38) above). ": “the Head of Efrayim”. In the context of the blessings that (142) " Yaakov gave to Yosef’s sons, Menashe and Efrayim, the Torah relates about Efrayim: " ", “But Yisrael (Yaakov) extended his (. Although Yosef had right hand and laid it on Efrayim’s head” ) ' appropriately placed the older son Menashe to Yaakov’s right and Efrayim, the younger son, to Yaakov’s left; Yaakov switched his left hand with the right, and placed it on Efrayim during the blessing. This act alludes to the relationship that Hashem has with Mashiach ben Yosef, who descends from the tribe of Efrayim. The: " ", “the head Efrayim”, refers to the spiritual aspect of Mashiach ben Yosef, that is, the spiritual energy and strength which Mashiach ben Yosef draws from in order to fulfill his mission in setting the stage for the final Redemption. These efforts involve human and physical involvement, which stem from the middah of " "; (judgment that dictates human worthiness and effort). Yaakov’s placing of
his right hand on Efrayim’s Efrayim ’s head, represented that Hashem would assist Mashiach ben Yosef in his mission with bestowal of spiritual energy and strength stemming " (kindness and mercy). For this reason, " " from the middah of " shares the same gematria, “832”, as “Eretz Yisrael”; for the expression of Hashem’s reciprocal kindness and success to Mashiach ben Yosef’s efforts, efforts , stemming from judgment, are most manifest in the goals surrounding the return of the exiled Jewish people to Eretz Yisrael, settling and rebuilding the land and re-establishing Tzion. ", shares the same gematria, “1062”, as Similarly, the phrase: " ", “Behold Tzion, city of our festivals” ) ' ( the verse: " (see (48) above). ": The verse in ) ' ( says: " ", which (143) " literally means: “Look from the (head or) top of (the mountain called) Amanah”. " " , “head”, also denotes “beginning” as in the word: " ", “beginning” or " is rooted in the word: " ", “faith”. Thus the verse implies “first”. " “looking” as in “contemplating” the early beginnings of faith, experienced by the Jewish people (see " to above verse). On a deeper level, this verse is " alludes to Mashiach describing one of the aspects of Mashiach ben Yosef. " ", because he is the initial Mashiach who precedes ben Yosef who is called: " " which implies: Mashiach ben David (see (144) below and (1) above). Also, " " ", “faith”, is the quality associated with Mashiach ben Yosef , " Yosef , as it says: " ( (see (126) , “a righteous person will live through his faith” ) ' above).
(144) " ": Regarding the blessings of Yaakov, it says: " ", (. Yosef is associated with the “Let them be upon Yosef’s head” ) ' ", “head” or “beginning”, because Mashiach ben Yosef, who expression of: " stems from Yosef, is the initial Mashiach who precedes Mashiach ben David and sets "(. the stage for his manifestation and reign (also see (1) above: " (145) " ": “the spirit of G-d hovered upon the surface (. The " ", “spirit of Gof the waters” ) ' G -d” referred to here is ' (. (This the spiritual aspect of Mashiach ben Yosef ) ' and ' - ", relates to the middah of " " is in part because the quality of the name: " (judgment that demands human effort, self- sacrifice and worthiness of Hashem’s kindness) which is the quality that defines the essence of Mashiach ben Yosef and his mission in the world (also see (11), (5) above). Similarly, this connection between this " and Mashiach ben Yosef is seen when Pharaoh and his expression of: " servants describe Yosef, the spiritual progenitor of Mashiach ben Yosef, as: " ", “a man in w hom hom there is the spirit of G- d” ) ' (.
(146) " ": “the feet (or footsteps) of the herald” ) ' (. The “feet” of the herald in the verse refer to the two Mashichim: Mashiach ben Yosef and Mashiach ben David, who are symbolically referred to as “feet” (see (81) and (76) ", “herald”, Kabbalistically above for further explanation). Similarly, the term: " refers to the sefirah of Yesod, to which Mashiach ben Yosef is spiritually rooted (see (15), (28), (51) and (56) above). (147) " ": “Joy and Gladness”. The verse reads: ' " " , “Then the redeemed of Hashem will return to Tzion with glad song, with eternal gladness on their heads. (. The They will attain joy and gladness, and sadness and sighing sighing will flee” ) ' “attainment of Joy and Gladness” described in the verse, refers to the full ", manifestation of the two Mashichim at the time of the final Redemption: " ", “Gladness”, alludes to Mashiach “Joy”, alludes to Mashiach ben Yosef and " ( ben David. This is the part of the deeper meaning behind the gemara in ): " and " ", which in fact is an allusion which records a discussion between " to Mashiach ben Yosef and Mashiach ben David. (148) " ": “Place (or recite) it in the ears of Yehoshua, that I shall surely erase the memory of Amalek from under (. This verse contains an allusion t o Mashiach ben Yosef’s the heavens” ) ' possession of the spiritual quality called: " ". " ", literally meaning: "secret" and refers to the hidden, Kabbalistic dimension of the Torah. Therein are contained Hashem’s deeper, underlying intentions and divine wisdom through which He governs the world and guides it toward the realization of the final Redemption. Part of Mashiach ben Yosef’s mission includes utilizing these inner teachings of the Torah as a guiding light to give proper direction to his efforts in bringing about the ", “Place (or Redemption. For this reason Moshe was told to: " ", “in the ears”, shares recite), in the ears of Yehoshua”: The Yehoshua”: The word: " ears”, shares the same gematria, “70”, as " ". Yehoshua manifested the mission of Mashiach ben Yosef of his generation (see (72), (47) and (27) above). Thus the verse can be conceptually ", “Place (or recite): “Sod”, the inner hidden dimension of read as: " the Torah, “in Yehoshua”; that is, pass on these secrets of the Torah to Yehoshua, i.e. Mashiach ben Yosef, in order that he utilize them in his mission and pass on this spiritual legacy to the future generations of the Jewish people and all Mashichei ben Yosef to come; that it be a guiding light to show them the proper path and perspective toward achieving Redemption. The development of this area of Torah constitutes the spiritual aspect of the war with Amalek, which is why the eradication of Amalek proceeds from this concept (also see (98) above). (149) " "'
": “ They will buy fields wi th money”. The verse relates: " relates : ... , “They will buy fields with money…for I will
(. When the Jewish people return their captivity- the word of Hashem” ) ' return to Eretz Yisrael, through the efforts and encouragement of Mashiach ben Yosef, they will be required to expend much of their material means on acquiring the land again. This will be punishment in order to rectify the sin of the 10 tribes who ", for their sold Yosef, their brother, into slavery; as it says: " ( i.e. Yosef HaTzaddik. The expenditure selling a righteous man for money ” ) ' of money that will be required of the returning exiles in re-acquiring and re-settling the land, will serve to rectify the sin of the brothers (whom most of the Jewish nation are descendants of) on a national level (also see (23) above). It is also no coincidence that this concept discussed in this chapter )' ( follows the chapter )' ( that deals with the topic of the ingathering of the exiles through Mashiach ben Yosef (see (1) above). ": “Shriyah son of Dan”. The Zohar ) ' ' ( teaches that (150) " there will be a descendant of the tribe of Dan, called Shriyah ben Dan who will be an aid to Mashiach ben Yosef in the aspect of his mission involving battling with the enemies of Hashem and the Jewish people, who oppose the true Redemption and seek Mashiach ben Yosef’s destruction. Shriyah ben Dan will assist Mashiach ben Yosef in ultimately achieving salvation for the the Jewish people.
(151) " ": “The understanding of Yosef”. While the brothers come to recognition of their mistreatment of Yosef, they admit their guilt to each other while still in Yosef’s presence, unaware that the Egyptian viceroy before them is actually ", “Now, they did not know that Yosef. The Torah relates: rela tes: " (. On a deeper level the Torah is stressing that Yosef understood…” ) ' Yosef perceived and understood the brothers clearly, in order to highlight the fact that they failed to recognize the special qualities of Yosef and his unique spiritual role in the world. The brothers misinterpreted Yosef’s behavior in his youth as being a sign of faulty character and negative traits. They held that just as Avraham’s soul contained an impure component which became embodied in Yishmael, and Yitzchak had contained an impure component which became embodied in Eisav, that Yaakov too had an impure component that should be separated from Klal Yisrael, and that this was Yosef. The brothers erred in their shortsightedness. In truth, Yosef was developing the traits that would allow him to rise to power as ruler over Egypt and afford sustenance and salvation to Yaakov’s family. Through out the years Yosef had Yosef had developed the spiritual qualities that formed the foundation from which Mashiach ben Yosef would draw strength and manifest his mission in bringing about the final Redemption of the Jewish people. Thus, the above verse hints at this concept, for the ", share the same gematria of the words: " sam e gematria, “566”, as “Mashiach ben Yosef”. Thus, the brothers’ failure to recognize Yosef’s unique spiritual qualities and role in the world, is the same spiritual blindness from which the Jewish people at large suffer from in failing to recognize the unique role and importance of the efforts
of Mashiach ben Yosef, in the End of Days, in bringing about the final Redemption (also see (39) above). (152) " ": “The remnant of Yosef” ) ' (. The Midrash Tehillim ' ( ) says, based on the above expression of " ", “the remnant of Yosef” , that the Jewish people are called by Yosef’s name as a merit to Yosef, who sustained and supported his brothers (the progenitors of the Jewish people) in Egypt. The expression of “the remnant of Yosef” al so relates to the mission of Mashiach ben Yosef in sustaining the Jewish people, physically and spiritually, for the term: “remnant” implies that someone is keeping the people going and providing for them. Just as Yosef was the provider and sustainer of the Jewish people in Egypt, so too, Mashiach ben Yosef, who stems from Yosef, continues to manifest this quality of sustaining and protecting the Jewish people, in each generation. (153) " ": “the captivity of Tzion”. ( which Tzion”. The entire chapter in )' ' ", “A song of ascents, When begins with: " ascents, When Hashem will return the captivity of Tzion…” describes the return of the exiles to Eretz Yisrael and Tzion. The goals associated with the Jewish peoples resettling and rebuilding of Eretz Yisrael are included in the mission of Mashiach ben Yosef whose efforts set the stage for the final Redemption and the reign of Mashiach ben David. Hashem’s “returning of the captivity of Tzion”, through Mashiach ben Yosef is also hinted at in the following way: Elsewhere in Tehillim ) ' ( regarding the re-establishment of ", “G -d will help it, towards Yerushalayim, the verse relates: " " shares the same gematria, “566”, as “Mashiach ben morning”. The word: " " is equal to the same gematria, “868”, as " Yosef”, Yosef”, and the phrase: " " ", “towards the morning”, that is, during . Thus G-d’s G-d’s helping Tzion, " ", where Hashem returns the exiled Jewish people to Eretz the period of " Yisrael, will be achieved through Mashiach ben Yosef (also see (91), (30) and (13) above). ": “Return to your cities” ) ' (. The entire chapter where (154) " this verse is found relates to the returning of the Jewish exiles to Eretz Yisrael and its rebuilding and resettlement, through the efforts and guidance of Mashiach ben Yosef ", “the ingathering of the (see (1) above). Because of the connection of " ", “Return to exiles” to the mission of Mashiach ben Yosef, the words: " ", “a testimony for Yosef your your cities”, shares the same gematria as " (literally Yehosef)”; Yosef being the spiritual progenitor of Mashiach ben Yosef (also see (117) above).
(155) " ": The verse in Shir HaShirim ) ' ( relates: " " , “Like an apple among the trees of the forest, so is my Beloved among the ", “apple” here alludes to Mashiach ben Yosef , sons”. The " Yosef , whose efforts in bringing about the final Redemption are at times: “among the trees”, that is, hidd en
and illusive, like a single apple among many trees and their branches. In this way, Mashiach ben Yosef can avoid the attention of those who work to undermine the Redemption process and achieve his goals (see (16) above). ": “ World Rectification through the sovereignty of (156) " Shakkai” (literally GG -d’s Name: Shaddai). The essential and principle purpose of all ", “the heels the efforts of Mashiach ben Yosef, during the period of " (footsteps) of Mashiach”, which include: The include: The ingathering of the exiled Jewish people to Eretz Yisrael, the rebuilding of Yerushalayim, the removal of the spiritual forces of impurity from the land and the restoration of the true understanding of the Torah, is ", “Sanctification of Hashem’s Name” among the ultimately to achieve: " nations of the world and to establish Hashem’ s authority and sovereignty over all ". This is the process expressed in peoples; called: " ) - ' (: ' ' " ' " , “With their own eyes they will see that Hashem returns to Tzion. Burst out, sing glad song in unison, O ruins of Yerushalayim, for Hashem has comforted His people; He will have redeemed his Yerushalayim. Hashem has bared His holy arm before the eyes of all the nations; all the ends of the earth will see the salvation of our G-d” G-d”.. (a) “With their own eyes they will see that Hashem returns to Tzion” refers to " ", “the ingathering of the exiles to Eretz Yisrael”. " (b) “Burst out, sing glad song in unison, O ruins of Yerushalayim”, refers to " , “the rebuilding of Yerushalayim and removal of the desolation desolation of the land”. (c) “for Hashem has comforted His people; He will have " , “the redemption of truth”, i.e. redeemed his Yerushalayim” refers to " the true understanding of the Torah and Hashem’s will, which essentially takes place in Yerushalayim, Yerushalayim, the “city of truth”. (d) “Hashem has bared His holy arm before the ", “the sanctification of G -d’s Name” eyes of all the nations” refers to " among the nations. (e) “all the ends of the earth will see the salvation of our G -d” ": “World Rectification through the sovereignty of refers to " Shakkai” (literally GG -d’s Name: Shaddai), i.e. all the nations of the world accepting the correct belief and service of G-d through witnessing the salvation of the Jewish people. All these processes are achieved through the efforts of Mashiach ben Yosef, reaching completion through the reign of Mashiach ben David; May he come speedily in our days.
I offer praise and thanks to Hashem for granting me the ability and merit to complete this work. May the merit of Rabbenu Eliyahu ben Shlomo Zalman, the Vilna Gaon, and his students protect us and help grant us salvation in our days, Amen.
Daniel Krentzman, 23rd of Shvat 5769/February 5769/February 17th 2009
