Mashiach ben Yosef 156 - Edited version_a_-1 by xiaopangnv

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									       "‫קונטרס "מאורעות ציון‬


The 156 Aspects of
Mashiach ben Yosef
According to the teachings 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 in Kol HaTor (1:2): It is incumbent upon each of us to learn and
understand all the aspects and spiritual qualities of Mashiach ben Yosef, that they be a
candle to light the way of our steps and accessible to us like a set table, to guide us in
the way of action and the particular tasks that are upon us in order to assist the
redemption of Yisrael, and bring it speedily.

The concept of Mashiach ben Yosef is discussed at great length in the Zohar and the
writings of the 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”, of Rav Hillel of Shkolov; the Vilna 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

This work, entitled: "‫“ ,"מאורעות ציון‬The Events of Tzion”, is based on the second
chapter of the book “Kol HaTor”, written by R’ Hillel of Shkolov, the main student
of the Vilna Gaon. There, 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 one idea to the 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 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 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 avodah in this world. His pre-sin avodah was of self-perfection and
drawing closer to G-d. Now, his avodah also included the rectification of the physical
world through the retrieval of the sparks of holiness that had descended into
impurity. This could only be done 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 original purpose, Tikun Adam (Self or Soul-
Rectification). This dichotomy makes up the complete picture of all of man’s
challenges and experiences in this world: Man’s relationship to the world around him,
his outer world; and his relationship to his inner world, within himself.
Throughout the generations that proceeded Adam, people began to take on these two
rectifications in their lives, some succeeding but many failing, causing more damage
to creation and creating a greater need for continued rectification. The 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 express the spiritual mission of
Tikun Olam upon arriving to Eretz Yisrael; Yitzchak from after the Akeidah; Yaakov
from the time of his wrestling with the angel; Yosef from the time of his first dream;
Moshe Rabbeinu from Yetzias Mitzrayim before the giving of the Torah; and
Yehoshua from the beginning of the war with Amalek (see Kol HaTor, chapter 1:23.)

However, these two missions of rectification are said to have reached a point of
fruition and maturity while climaxing within two separate personalities in Jewish
History: The aspect of Tikun Adam within David HaMelech and the aspect of Tikun
Olam within Yosef 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 micro-
level 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”.

(1) "‫ :"אפרים‬The name Efrayim refers to Mashiach ben Yosef who is descended
from the tribe of Efrayim; specifically in the context of Yirmiyahu’s prophecy found
in )'‫ (ירמיה לא‬where the name “Efrayim” appears as:
(a) "‫“ ,"אפרים בכורי‬Efrayim, My firstborn”;
(b)"‫“ ,"הר אפרים‬the Mountain of Efrayim”;
(c) "‫“ ,"אפרים מתנודד‬Efrayim wanders”; and
(d) "‫“ ,"הבן יקיר לי אפרים‬Efrayim My precious son”. Each usage of Efrayim
represents a different aspect of Mashiach ben Yosef’s mission.
He is called “Efrayim, my firstborn” because 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: -'‫"נצרים קראו מהר אפרים קומו ונעלה ציון אל ה‬
-‫“, א-לקינו‬the watchmen will call out on the Mountain of Efrayim, ‘Arise, let us
ascend to Tzion, to Hashem our 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
HaShirim )‫ (ד' טז‬says: "‫“ ,"עורי צפון ובואי תימן‬Awake from the north and come from
the south”. The first letters of each word in that phrase is, all together , ‫ , עצו''ת‬equal
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
)‫ ;(בראשית מח' יג‬the 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
Efrayim, "‫“ ,"הבן יקיר לי‬My precious son” represents that Efrayim has the love, of
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: ‫"כי מדי דברי בו זכור‬
"‫“ ,אזכרנו עוד‬Whenever I speak of him, I remember him more and more”; and
Hashem pledges: “I will surely take pity on him”)‫.(לא' יט‬
(2) "‫“ :"אנוח ליום צרה‬The time I should have rested will become a day of
distress” )‫ .(חבקוק ג' טז‬This refers to a time at which Mashiach ben Yosef is manifest.
This similarly connects to the verse in Yirmiyahu )‫"עת צרה היא ליעקב וממנו :(ל' ז‬
"‫“ , יושע‬It will be a time of trouble for Yaakov, but he shall be saved from it”. It is
also known that any usage of the language of "‫ ,"ישועה‬refers to the qualities 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.

(3) "‫“ :"אמת מארץ תצמח וצדק משמים נשקף‬Truth will sprout from earth and
Righteousness will peer from heaven” )‫ .(תהילים פה' יב‬The next verse continues,
"‫“ ,"ה' יתן הטוב וארצנו תתן יבולה‬Hashem, too, will provide 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 "‫“ ,"דין‬Judgment” which
dictates human effort and worthiness. This is additionally referred to, here, as "‫,"צדק‬
“righteousness” (i.e. righteousness in judgment). The result is Hashem’s reciprocating
Chesed, "‫ ,"טוב‬and the land of Eretz Yisrael yielding its physical, as well as spiritual,
fruits; "‫."וארצנו תתן יבולה‬

(4) "‫“ :"אבן מאסו הבונים היתה לראש פינה‬The stone the builders despised has become
the cornerstone” )‫ .(תהילים קיח' יב‬This refers to Mashiach ben Yosef, who serves to
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: ‫ ,אמההל"פ‬has a total gematria of “161”; the same gematria as
"‫ ;"יהוסף‬Yosef’s name, when the letter "‫ "ה‬was added to it, the night before Yosef
first spoke with Pharaoh (see :‫.)סוטה לו‬

(5) "‫“ :"אבן שלימה וצדק‬a perfect and honest weight (shall you have)”-
)‫ .(דברים כה' טו‬This refers to Mashiach ben Yosef, who is connected to the middah
of "‫“ ,"דין‬Judgment”; represented by the weights, which judge and assess value, the
aspect of "‫ ."דין‬It 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
the beginning of the next paragraph in the Torah, the parsha of "‫ ,"כי תבוא‬which
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) "‫“ :"אור זריע לצדיק ולישרי לב שמחה‬Light is sown for the Righteous, and for the
upright of heart, gladness” )‫ .(תהילים צז' יא‬Any usage of: "‫ ,"צדיק‬without
specification, in Tanach, refers to Mashiach ben Yosef, stemming from Yosef, who
essentially personified the “Tzaddik”. (See also Zohar: ‫ ,ח"א נט ע'ב‬which associates
the "‫ "צדיק‬of this verse, with Yosef; and see (121) and (127) below)

(7) "‫“ :"אהל בת ציון‬the Tent of the Daughter of Tzion” )‫ .(איכה ב' ד‬This refers to
the physical infrastructure of Tzion, whose establishment and rebuilding are under
the responsibility of Mashiach ben Yosef. For this reason the term: "‫,"אהל בת ציון‬
“the Tent of the Daughter of Tzion”, is used; for this is connected to the concept
described in )‫“ :"הרחיבי מקום אהלך" :(ישעיה נד' ב‬Broaden/expand the place of your
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,
effort (see (36) below). Also, "‫“ ,"ציון‬Tzion” alludes to Mashiach ben Yosef; the
word: “Tzion” sharing the same gematria, “156”, as “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) "‫“ :"אילת השחר‬the Morning Star” )‫ .(תהילים כב' א‬The Midrash Tehillim and
gemara ):‫ (מגילה טו‬describe this verse as referring to Queen Esther, of Megillas
Esther; who prayed to Hashem, in the following verse: "‫“ ,"אלי אלי למה עזבתני‬My
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: ‫"כך היא גאולתן של ישראל...בתחילה היא באה קימעא קימעא ואחר כך היא‬
"‫“ ,מנפצת ובאה‬Such is the Redemption of Yisrael, at first it comes a little bit at a time
until it breaks through and arrives”)‫ .(ירושלמי ברכות א' ה‬This accurately describes the
redemption process as building up slowly, through the human effort of Mashiach ben
Yosef, culminating in the revelation of Mashiach ben David. The word "‫,"אילת‬
implying a connection to Mashiach ben Yosef is also expressed in the Torah as ‫"אילה‬
"‫“ ,שלוחה‬a Hind sent off” )‫ ;(בראשית מט' כא‬for Mashiach ben Yosef is sent out into
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) "‫“ :"א-לקים יושיע ציון ויבנה ערי יהודה‬For G-d shall save Tzion and he will build
the cities of Yehudah”)‫ .(תהילים סט' לו‬This similarly connects to the verse ‫"דלותי ולי‬
"‫“ ,יושיע‬I 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 shall save
Tzion”, Tzion refers to Yosef, through their shared gematria of “156”. As a result of
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) "‫“ :"בצר הרחבת לי‬You have relieved me in my distress”)‫ .(תהילים ד' ב‬And, a
similarly connected verse: "‫“ ,"מן המיצר קראתי י-ה ענני במרחב י-ה‬From the straits I
called out to G-d, G-d answered me with expansiveness”)‫ . (תהילים קיח' ה‬Any
unspecific messages related to calling out from "‫“ ,"צר‬distress”, and being answered
with relief and expansiveness; alludes to Mashiach ben Yosef, whose relationship with
Hashem is defined strongly by such conditions. Similarly, we see by )‫:(תהילים פא' ו‬
"‫“ ,"עדות ביהוסף שמו‬He appointed it as a testimony for Yosef (Yehosef): ‫"בצרה קראת‬
"‫“ ,ואחלצך אענך בסתר רעם‬In distress you called out, and I released you; I answered
you when you called privately with a thunderous reply”)‫ ;(ח‬the connection here to
Yosef/Mashiach ben Yosef becomes quite apparent.


(11) "‫“ :"בכור שורו הדר לו‬A firstborn, an ox, glory unto him” )‫ .(דברים לג' יז‬The
"‫“ ,"שור‬ox”, represents Mashiach ben Yosef. The ox appears in Yechezkel’s vision
on the left side )‫ (יחזקאל א' י‬which represents "‫ ,"דין‬human effort dictated by the
sefirah of Gevurah. Also, Kabbalah teaches that the left side is the north direction,
"‫("צפון‬as expressed by the directions in relation to the Beis HaMikdash) and in the
verse in Shir Hashirim )‫ "צפון" ; "עורי צפון ובואי תימן"-:(ד' טז‬refers to Mashiach ben
Yosef (see (1) above). Similarly, "‫ "שור‬refers to Mashiach ben Yosef, in the verse in
Yeshayahu: "‫“ , :(לב' כ) "משלחי רגל השור והחמור‬Sending the ox and the donkey”-
'‫ מדרש תנחומא) בראשית א‬and ‫.(תיקוני זהר חדש מט' ע'א‬

(12) "‫“ :"ברכת א-ל שד-י‬May El Shaddai bless you…”)‫ .(בראשית כח' ג‬The gematria of
the letters of the name “El Shaddai”, spelled out in miluy form: ‫,אלף למד שין דלת יוד‬
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 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)"‫“ :"בוא יבוא ברנה‬will return (come) in exultation”)‫ .(תהילים קכו' ו‬This verse
refers to both Mashiach ben Yosef and Mashiach ben David. "‫ ,"בוא‬refers to
Mashiach ben Yosef, the first Mashiach, who is followed by "‫ ,"יבוא‬the subsequent
Mashiach ben David (also see (91) below).

(14)"‫“ :"בקר אערך לך ואצפה‬At dawn, as I arrange (my prayer) before You, I wait
expectantly”)‫“ ,"בקר" .(תהילים ה' ג‬dawn/morning”, relates to Mashiach ben Yosef,
because in the same way that “dawn” is the transition from night to day, Mashiach
ben Yosef leads the transition from exile to redemption (see (8) above). This
connection is also hinted at by the gematria of "‫ ,"בקר אערך לך‬which is 643; the same
as "‫“ ,"עדות ביהוסף‬a testimony for Yosef(Yehosef)(see (10) above).

(15) "‫ :"ברכת ה' בבית ובשדה‬The full verse reads: ‫"ויהי ברכת ה' בכל אשר יש לו בבית‬
"‫“ ,ובשדה‬Hashem’s blessing was in whatever he (his master) owned, in the house and
in the field”)‫ .(בראשית לט' ה‬The increased blessing and material prosperity that
results from Yosef’s physical efforts is also a quality bequeathed to Mashiach ben
Yosef. Part of the deeper, kabalistic )‫ (סוד‬understanding 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”, is equal to the combined gematria of – ‫"י – ה – ו‬
"‫ ,ה‬six times; that name of Hashem being associated with bestowal of blessing, and
six times, because of the corresponding sixth sefirah, Yesod.

(16) "‫“ :"בהשקט ובבטחה תהיה גבורתכם‬in quiet and in confidence will be your might”
)‫“ ,"בהשקט ובבטחה" .(ישעיה ל' טו‬in quiet and 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) "‫ :"בית יעקב אש ובית יוסף להבה‬The full verse reads: ‫"והיה בית יעקב אש ובית יוסף‬
"‫“ ,להבה ובית עשו לקש‬the house of Yaakov will be a fire and the house of Yosef a
flame and the house of Eisav straw” )‫ .(עובדיה א' יח‬This too refers to the quality of
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
descendents of Yosef'‫ ,בבא בתרא קכג') ,(מדרש תנחומא כי תצא י‬namely, through
Mashiach ben Yosef (also see (128) below).

(18) "‫ :"ברית שלום‬About Pinchas ben Elazar, Hashem says: ‫"הנני נתן לו את בריתי‬
"‫“ ,שלום‬Behold I give him My covenant of peace” )‫ .(במדבר כה' יב‬Both "‫,"ברית‬
(“covenant”) and "‫“( ,"שלום‬peace”) are associated with the sefirah of Yesod ‫(זהר ח'ג‬
)‫ ;קטו ע'ב, זהר ח'א לב ע'א‬this 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 ):‫ (בבא בתרא קט‬and spiritually manifests the
qualities of Mashiach ben Yosef )‫.(שער הגלגולים הקדמה לב‬

(19) "‫“ :"בצרה קראת ואחלצך‬In distress you called out, and I released you” -
)‫ .(תהילים פא' ו‬Instances of calling out from distress )"‫ ("צרה‬and being answered, or
redeemed, are connected to the aspect of Mashiach ben Yosef. (See (10) above)

(20) "‫ :"בשרידים אשר ה' קורא‬The verse reads: ‫"כי בהר ציון ובירושלים תהיה‬
"‫“ ,פליטה...ובשרידים אשר ה' קורא‬on the mountain of Tzion and in Yerushalayim
there will be refuge…and among the survivors whom Hashem summons” )‫.(יואל ג' ה‬
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
toward the final redemption, will find refuge. Thus the word:"‫“ ,"ובשרידים‬and
among the survivors” (whom Hashem summons) shares the same gematria, (566), as
“Mashiach ben Yosef”.

(21) "‫“ :"בשובה ונחת תושעון‬In ease and peacefulness will you be saved”-
)‫ .(ישעיה ל' טו‬This verse alludes to the physical and spiritual process of the returning
of the Jewish people to Hashem, and the Redemption that comes about as a result.
The Zohar teaches )‫ (ח'ג קכו ע'א‬that the word "‫"בשובה‬here denotes returning in
"‫“ ,"תשובה‬repentance” (which is similarly inferred by the Targum to the verse).
"‫"תשובה‬can be broken down into "‫ ,"שוב – ה‬the returning of "‫ ."ה‬This implies that
when Knesses Yisrael, referred to as "‫ ("ה‬which in Kabbalah represents the Malchus
of Hashem as manifested in the world by Knesses Yisrael) returns in ‫ ,תשובה‬what
results is: "‫ ,"ונחת‬which can be broken down into "‫ ,"ו" "נחת‬the "‫“ "ו‬rests” or is
“placed” upon them. "‫ ,"ו‬in Kabbalah, represents "‫( "קודשא בריך הוא‬The Holy One,
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 "‫ (;"ה‬the six
sefiros are represented by "‫ "ו‬which has the gematria value of six and is the sixth
letter of the aleph beis). Thus, the unity of "‫ "קודשא בריך הוא‬and "‫,"כנסת ישראל‬
(“The Holy One, Blessed be He” and “Knesses Yisrael”) through ‫,תשובה‬
‘repentance” brings together the "‫ "ו‬and the final "‫ "ה‬that make up the last two
letters of Hashem’s Name( ‫ .) י – ה – ו – ה‬According 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
of the verse: "‫ “ ,"תושעון‬you will be saved”, expresses the completion of the concept
of Redemption. And since the final Redemption is actualized in Eretz Yisrael,
"‫ "תושעון‬has the gematria of “832”; equal to “Eretz Yisrael”. Mashiach ben Yosef’s
mission includes affecting the aspect of: "‫ ,"בשובה‬the return of Knesses Yisrael to
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 )‫ (סוד‬which 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 the coming together of the
‫ ו‬and ‫ )ה‬to shine forth.

(22) "‫“ :"ברק השחר‬The flash of morning light” (see: ‫.)מסכת יומא משנה ג' א‬
"‫("ברק‬flash of light) contains the same letters as the word "‫("בקר‬morning light) and
thus alludes to the aspect of "‫ , "בקר‬as 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) "‫“ :"בתחנונים אובילם‬Through supplications I will bring them”)‫ . (ירמיה לא' ח‬The
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: ‫"בבכי יבואו ובתחנונים‬
"‫“ ,אובילם‬With weeping they will come, and through supplications I will bring them”.
"‫ "בתחנונים‬is gematria “566”; the same as “Mashiach ben Yosef”; this implies that,
through Mashiach ben Yosef, “I will bring them”. The Zohar teaches ‫(זהר חדש וישב‬
)‫ דף כט‬that the “weeping” and low-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
his cries, as it says: "‫“ ,"ראינו צרת נפשו בהתחננו אלינו ולא שמענו‬we saw his heartfelt
anguish when he pleaded with us, and we paid no heed” )‫ .(בראשית מב' כא‬Therefore,
when Mashiach ben Yosef brings back the remaining exiles, they will be “weeping”
and in an impoverished, anguished state, upon return. Also, "‫ "בבכי‬is gematria “34”,
equal to that of the word "‫ ,"דל‬meaning impoverished or lowly. Thus "‫"בבכי יבואו‬
implies "‫“ ,"דל יבואו‬impoverished/lowly” they will come, when: "‫,"ובתחנונים אובילם‬
I bring them through Mashiach ben Yosef (also see (149) below).

(24) ")‫“ :"גבריאל (המלאך‬the angel Gavriel”. Gavriel is the angel associated with
"‫“ ,"דין‬Judgment” and ‘human effort/struggle” - )‫, זהר ח'א רלה ע'א‬
‫ .(זהר ח'ב מב ע'א‬Because Mashiach ben Yosef is spiritually rooted in ‫ ,דין‬he is
connected to the angel Gavriel and Gavriel contributes, spiritually, to the quality of
Mashiach ben Yosef’s mission; both in challenging him through ‫ ,דין‬and elevating
and refining him, spiritually, through ‫ .דין‬Because of their essential connection, it is
the angel Gavriel who comes to Yosef and by adding the letter "‫"ה‬to his name,
teaches him the 70 languages, the night before his meeting with Pharaoh ):‫.(סוטה לו‬

(25) "‫“ :"גואל משחת חייכי‬Who redeems your life from the pit” )‫ .(תהילים קג' ד‬The
word "‫“ ,"גואל‬Redeemer”, can refer to Mashiach ben Yosef (see also (84) below).
The word "‫ ,"שחת‬used here, when spelled out in miluy form: ‫ ,שון חית תיו‬shares the
same gematria, (1194) as the phrase: "‫“ ,"בשלום סכו ומעונתו בציון‬His Tabernacle was
in Shalom (Yerushalayim) and His Dwelling in Tzion” )‫ .(תהילים עו' ג‬Thus, the
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: ‫"גואל משחת‬
"‫ ,חייכי‬can 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.

(26) "‫“ :"גן נעול מעין חתום‬a garden locked… a spring sealed up”-
)‫“ .(שיר השירים ד' יב‬A garden locked” alludes to the concept of "‫ ;"סוד‬the 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 "‫,"נעול‬
“locked”, referring to "‫ ,"סוד‬has the same gematria (156) as “Yosef”. Also, the word
"‫ "סוד‬itself, in miluy form: ‫ ,סמך וו דלת‬is equal to the same gematria (566) as
“Mashiach ben Yosef”’ (see (98) below).

(27) "‫“ :"דלותי ולי יהושיע‬I was brought low, but He saved me” )‫ .(תהילים קטז' ו‬This
is David HaMelech’s 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
Mashiach ben David )'‫ ,(סוכה נב‬The AriZaL and the Vilna Gaon taught, based on the
Zohar (see ‫ (זהר ח'ג דף רג, רכג‬that Mashiach ben Yosef need not necessarily die in
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 '‫ספר 'פרי עץ חיים‬
'‫ שער העמידה פרק יט‬and ‫.(ספר מדרש שלמה עמ' כח‬

(28) "‫“ :"דברי שלום ואמת‬words of peace and truth” )‫ .(מגילת אסתר ט' ל‬This alludes
to an aspect of Mashiach ben Yosef’s mission. In Kabbalah, "‫“ ,"שלום‬peace”, is
connected to the sefirah of “Yesod” )‫ ,(זהר ח'ג קטו ע'ב‬and "‫“ ,"אמת‬truth”, is
connected to the sefirah of “Malchus” )‫ .(זהר ח'א ב ע'ב‬The verse above describes the
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.

(29) "‫“ :"הושיע ה' משיחו‬Hashem has saved his anointed one” )‫ .(תהילים כ' ז‬This
entire chapter of Tehillim )'‫ (פרק כ‬which begins: "‫“ ,"יענך ה' ביום צרה‬May Hashem
answer you on the day of distress…” is a prayer for the salvation and success of
Mashiach ben Yosef. This is further hinted at by the phrase (in ‫"ישלך עזרך :)פסוק ג‬
"‫“ , מקדש‬May he dispatch your help from the Sanctuary (Holies)”. The words ‫"עזרך‬
"‫ מקדש‬have the gematria of “741”; equal to that of “Mashiach ben Efrayim” (see (1)
above).

(30) "‫“ :"הזורעים בדמעה ברנה יקצרו‬Those who tearfully sow will reap in glad song”
)‫ .(תהילים קכו' ה‬This describes the period leading up to the final Redemption, called
"‫“ ,"עקבות דמשיחא‬the 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: ‫"הלוך ילך‬
"‫“ ,ובכה נשא משך הזרע הא יבוא ברנה נשא אלמתיו‬He who bears the measure of his
seeds walks along weeping, 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).

(31) "‫“ :"הרי ישראל ענפכם תתנו‬Mountains of Yisrael, give forth your branch...”
)‫ .(יחזקאל לו' ח‬The verse continues: "‫“ ,"ופריבם תשאו לעמי ישראל כי קרבו לבוא‬and
bear your fruit for my nation Yisrael, for they are soon to come”. Based on this verse
ChaZaL taught )'‫ (סנהדרין צח‬that there is no greater sign of the imminent
redemption as the land of Eretz Yisrael bearing wholesome fruit and produce. They
also stated )'‫(מגילה יז‬that the fruitfulness of the land, is followed by the ingathering
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) "‫“ :"הר ציון ירכתי צפון‬Mountain of Tzion, by the northern side”. The verse
begins: "‫“ ,"יפה נוף משוש כל הארץ הר ציון ירכצי צפון‬The fairest of sites, joy of all the
earth, Mountain of Tzion, by the northern side…” )‫ .(תהילים מח' ג‬This verse alludes
to Mashiach ben Yosef, hinted at by the word "‫“ ,"ציון‬Tzion”, which shares the
same gematria as “Yosef” (156). Also "‫“ ,"צפון‬north”, refers to Mashiach ben Yosef,
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 (11) above).

(33) "‫“ :"המלאך הגואל אותי‬the angel that redeems me…” )‫ .(בראשית מח' טז‬The rest
of the verse relates: ‫"המלאך הגואל אותי מכל רע יברך את הנערים...וידגו לרב בקרב‬
"‫“ ,הארץ‬May 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
ministering angel of Yosef )‫ .(שרו של יוסף‬This is the angel from whom Mashiach ben
Yosef receives 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 descends, with physical and spiritual success, in the land
of Eretz Yisrael.

(34) "‫“ :"הוד והדר פעלו וצדקתו עומדת לעד‬Glory and majesty are His work and His
righteousness endures forever” )‫ .(תהילים קיא' ג‬This verse alludes to the qualities of
Mashiach ben Yosef: "‫“ ,"הוד‬glory” is connected to the middah of "‫“ ,"דין‬judgment
(that dictates human effort and worthiness)”)‫ . (תיקוני זהר ת' כב סח ע'ב‬This is the
middah that governs Mashiach ben Yosef’s mission, in the Redemption process.
Similarly, "‫“ ,"הדר‬majesty” is connected to Mashiach ben Yosef, about which it says:
"‫“ ,"בכור שורו הדר לו‬a firstborn, an ox, glory/majesty unto him” )‫((דברים לג' יז‬see
(11) above). (Additionally, "‫ ,"צדקתו‬the quality of the “Tzaddik”; is connected to
Mashiach ben Yosef” (see (6) above).

(35) "‫“ :"הקטן יהיה לאלף והצעיר לגוי עצום‬The smallest will increase a thousand-fold,
and the youngest into a mighty nation” )‫“ ,"הקטן" .(ישעיה ס' כב‬the smallest one”,
refers to Efrayim, the youngest of Yosef’s two sons, as it says: ‫"אחיו הקטן יגדל ממנו‬
"‫“ ,וזרעו יהיה מלא הגוים‬his younger brother (Efrayim) shall become greater than he,
and his offspring’s (fame) will fill the nations” )‫ .(בראשית מח' יט‬Similarly, "‫,"הצעיר‬
“the youngest” refers to Efrayim )‫ .(מח' יד‬The name “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
"‫ “ ,"לאלף‬to a thousand”. According to Kabbalah, all the human efforts, struggles
and achievements, throughout Jewish history, toward rectifying the world and setting
the stage for the final Redemption, can be rooted in 999, encompassing, spiritual
rectifications. Once they have been completed, the aspect of “1000” (‫)אלף‬can become
manifest, through the coming of Mashiach ben David and the final Redemption.
These 999 rectifications are accumulated through the efforts of each respective
Mashiach ben Yosef, throughout the generations. Thus, "‫ ,"הקטן יהיה לאלף‬implies
that the efforts of “Efrayim” )"‫ ("הקטן‬i.e. Mashiach ben Yosef are: "‫“ ,"לאלף‬until
the thousand”, that is, “one less than a thousand”; the 999 spiritual rectifications
achieved by Mashiach ben Yosef (also see (60) below).

(36) "‫“ :"הרחיבי מקום אהלך‬Broaden/expand the place of your tent” )‫.(ישעיה נד' ב‬
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
Midrash draws a connection between Amalek, who is called a "‫“ ,"מחריב‬a destroyer”
)‫ ;(תהילים ט' ז‬and Mashiach ben Yosef, who is called a "‫“ ,"מרחיב‬an expander”
)‫ ;(תהילים קיח' ה‬because 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 ‫ מדרש תהילים ט' י‬and
(78) below).

(37) "‫“ :"הר ציון לא ימוט לעולם ישב‬Mount Tzion that falters not, but abides forever”
)‫ .(תהילים קכה' א‬This refers to Mashiach ben Yosef, called "‫“ ,"הר ציון‬Mountain of
Tzion”; “Tzion” sharing the same gematria as “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”;
also associated with Mashiach ben Yosef, as it says: "‫“ ,"צדיק לעולם בל ימוט‬a
righteous one will never falter” )‫ ( (משלי י' ל‬see (6) above).

(38) "‫“ :"הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו‬The blossoms have
appeared in the land, the time of singing has come, and the voice of the turtledove is
heard in the land” )‫ .(שיר השירים ב' יב‬The first part of the verse: “The blossoms have
appeared in the land”, alludes to the period, called: "‫“ ,"עקבות דמשיחא‬the heels
(footsteps) of Mashiach” ):‫ ;(סוטה מט‬that is, the final period in history leading up to
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
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
concept called: "‫“ ,"בעתה אחישנה‬in its time, I will hasten it” )‫ .(ישעיה ס' כב‬Once this
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”. 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) "‫“ :"ויכר יוסף את אחיו והם לא הכירוהו‬and Yosef recognized his brothers, but
they did not recognize him” )‫ .(בראשית מב' ח‬This quality of Yosef was not only
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
"‫“ ,"עקבות דמשיחא‬the heels (footsteps) of Mashiach ):‫ (סוטה מט‬and 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).

(40) "‫“ :"ותשב באיתן קשתו‬But his bow was firmly emplaced” )‫ .(בראשית מט' כד‬This
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 ‫"קיבוץ‬
"‫“ ,גליות‬the ingathering of the exiles” and all the efforts surrounding settling Eretz
Yisrael.

(41) "‫“ :"ויוסף הוא השליט על הארץ‬Now Yosef, he was the ruler over the land”
)‫ .(בראשית מב' ו‬Since Egypt was a land filled with immoral character and the spirit of
impurity, Yosef’s rulership over Egypt manifested his domination over 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 is the deeper meaning behind the Torah’s recounting of
Yosef’s domination over Egypt, where the Egyptians beg for him to sustain them.
They plead: "‫“ ,"תן זרע ונחיה ולא נמות והאדמה לא תשם‬Provide seed so that we may
live, and the land will not become desolate” )‫ .(בראשית מז' יט‬The phrase: ‫"והאדמה לא‬
"‫“ ,תשם‬the 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 (also see (117) below).

(42) "‫“ :"ויהי בשלום סכו ומעונתו בציון‬His Tabernacle was in Shalom (Yerushalayim)
and His Dwelling in Tzion” )‫“ ,"ציון" .(תהילים עו' ג‬Tzion” alludes to Mashiach ben
Yosef; “Tzion” having the same gematria, “156” as “Yosef”. The usage of
"‫“("סוכה‬Sukkah”), “Tabernacle” or “Shelter” in this verse to describe the Beis
HaMikdash in “Tzion”, also draws a connection 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 charge
of Mashiach ben Yosef (also see (4) above).

(43)"‫“ :"זהירא עילאה‬The Uppermost Light”. The concept of "‫ "זהירא עילאה‬appears
in the Zohar and Shaar HaGilgulim )‫ .(הקדמה לו‬In Kabbalistic terms, Yosef as well as
the angel Metatron (see :‫ )חגיגה יד‬are spiritually rooted in the level of Adam
HaRishon’s collective soul, called "‫“ ,"זהירא עילאה‬the Uppermost Light”.
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
the gematria of "‫“ ,"מטטרון שר הפנים‬Metatron Minister of the Inner-chamber”,
being “999”; the equivalent of the 999 rectifications that are part of the spiritual
mission of Mashiach ben Yosef (see (35) above).

(44) "‫“ :"זכור ימות עולם בינו שנות דור ודור‬Remember the days of yore, understand
the years of generation after generation” )‫ .(דברים לב' ז‬This verse alludes to Mashiach
ben Yosef who battles against Amalek, as it says: "‫,"מלחמה לה' בעמלק מדור ודור‬
“Hashem maintains a war against Amalek from generation to generation” –
)‫ .(שמות יז' טז‬For this reason, Yehoshua bin Nun, manifesting the qualities of
Mashiach ben Yosef, fought against Amalek (see ‫ שמות יז' ח-י‬and (141) below).

(45) "‫“ :"זרע השלום‬the seed is of peace” )‫“ ,"שלום" .(זכריה ח' יב‬Peace” 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”, in the world, who shares the same
gematria, “376”, as "‫("שלום‬see (17) above).

(46) "‫“ :"חיים שאל ממך נתת לו ארך ימים‬Life, he requested of you, you gave it to him”
)‫ .(תהילים כא' ה‬This 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)
above). Similarly, the AriZaL taught )‫ (שער הכוונות‬that when reciting this verse, one
should intend that it be a prayer for Mashiach ben Yosef; that he live and be
successful.

(47) "‫“ :"חרב יהושע‬The sword of Yehoshua” )‫ .(שמות יז' יג‬The full verse reads:
"‫“ ,"ויחלש יהושע את עמלק ואת עמו לפי חרב‬And Yehoshua weakened Amalek and its
people with the swords blade”. The "‫“ ,"חרב‬sword” of Yehoshua alludes to the
aspect of Mashiach ben Yosef, whose mission includes fighting against Amalek,
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) "‫“ :"חזה ציון קרית מועדנו‬Behold Tzion, city of our festivals” )‫ .(ישעיה לג' כ‬The
verse reads: "‫“ ,"חזה ציון קרית מועדנו עיניך תראינה ירושלים נוה שאנן‬Behold 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, as well as spiritual, efforts toward making Tzion and Eretz Yisrael
an abode for the Shechinah. Thus Mashiach ben Yosef, physically and spiritually
stems from Rachel. In the first part of the verse: "‫ "חזה ציון קרית מועדנו‬the first
letters of each word: ‫ חצק"מ‬together, 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, the
son of Rachel.

(49) "‫ :"חבלים בנעימים‬The actual verse reads: "‫“ ,"חבלים נפלו לי בנעימים‬Portions
have fallen to me in pleasant places” )‫ .(תהילים טז' ו‬Although the word "‫ "חבלים‬in
this context can mean “portions”, it can also mean : “pangs” or “pains”, as in the
expression: "‫“ ,"חבלי לידה‬birth pangs”. Thus it is this term that is used to describe
the difficulties and sufferings of the period leading up to the Redemption. They are
referred to as the: "‫“ ,"חבלי משיח‬the birth pangs of Mashiach”, i.e. the difficulties of
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
experiences before giving birth. Therefore, in our verse, the "‫ "חבלים‬that fall upon
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.

(50) "‫“ :"חכמת סופרים‬the wisdom of the scribes (i.e. the sages)”. The Gemara -
):‫ (סוטה מט‬teaches that during the period called "‫“ ,"עקבות דמשיחא‬the heels
(footsteps) of Mashiach” leading up to the final Redemption; "‫,"חכמת סופרים תסרח‬
“the wisdom of the scribes (i.e. the sages) will be detested”. The deeper meaning of
this statement is understood as follows: "‫ ,"חכמת סופרים‬refers to the wisdom of
“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, and other important events in the Redemption process, to occur.
This area of wisdom is called "‫ "חכמת סופרים‬because the word "‫ "סופרים‬implies
“counting’s” or “calculations”, from the root "‫“("ספר‬spor”), meaning “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
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 "‫"חכמת סופרים תסרח‬
as one of the great difficulties and tragedies that we face, in the period leading up to
the arrival of Mashiach ben David.

(51)"‫“ : "טוב ביסוד‬Good, is rooted in Yesod”. The Gemara )'‫ (בבא קמא נה‬teaches:
"‫“ ,"הרואה ט' בחלום סימן טוב לו‬One who sees the Hebrew letter "‫"ט‬in a dream, it is
a good sign for him”. This implies that the Hebrew letter "‫ ,"ט‬represents the concept
of "‫“ ,"טוב‬good”."‫ , "טוב‬in Kabbalah, is connected to the sefirah of Yesod. This is
because good and blessing are channeled through Yesod (see (15) above). This is the
meaning of the verse "‫“ ,"טוב עין הוא יברך‬One with a good eye, he will be blessed”
)‫ ,(משלי כב' י‬which, 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) "‫“ :"טוב בצפון‬Good, is in the north”. The verse in Tehillim )‫ (לא' כ‬reads:
"...‫“ ,"מה רב טובך אשר צפנת‬How abundant is Your goodness that You have stored
away…” The word "‫“ ,"צפנת‬you have stored away” also is connected to the word
"‫ ,"צפון‬meaning “north”. This is because all good and blessing comes from the
“north”, "‫ ,"צפון‬which represents the spiritual force of Mashiach ben Yosef (see (11)
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).

(53) "‫“ :"טוב עין הוא יבורך‬One with a good eye, he will be blessed” )‫ .(משלי כב' י‬This
verse alludes to the quality of Mashiach ben Yosef as he is connected to the aspect of
"‫ ,"טוב‬and 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) "‫“ :"יוסף בן רחל ובן יעקב‬Yosef, as the son of Rachel, and as the son of Yaakov”.
Mashiach ben Yosef (stemming from Yosef) can be divided into two aspects:
(1)"‫“ ,"יוסף בן רחל מארץ‬Yosef, the son of Rachel, from the aspect of "‫‘ ,"ארץ‬the
earth”, and (2)"‫“ ,"יוסף בן יעקב משמים‬Yosef, the son Yaakov, from the aspect of
"‫“ ,"שמים‬heaven”. The two facets of Mashiach ben Yosef can be understood as
follows: At times, a respective Mashiach ben Yosef can primarily manifest the aspect
of "‫ ;"ארץ‬the aspect of "‫“ ,"מקבל‬receiving”, (which is connected to the sefirah of
“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,
Mashiach ben Yosef can primarily manifest the aspect of "‫ ;"שמים‬the aspect of
"‫“ ,"משפיע‬Bestowal”, (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 "‫"שמים‬
and "‫ ,"ארץ‬simultaneously.

(55) "‫“ :"יד על כס י-ה מלחמה לה' בעמלק מדור ודור‬there is a hand on the throne of G-
d, Hashem maintains a war against Amalek from generation to generation” '‫(שמות יז‬
)‫ .טז‬This 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) "‫“ :"יחוד יסוד ומלכות‬the Union of Yesod and Malchus”. One of the principle
missions of Mashiach ben Yosef is, in Kabbalistic terms, to unite "‫,"שמים וארץ‬
“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 abode 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” 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 between
Yesod and 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
teaching of the Gemara )'‫ (תענית ה‬that:
"‫"אמר הקדוש ברוך הוא: לא אבוא בירושלים של מעלה עד שאבוא לירושלים של מטה‬
“The Holy One Blessed is He said: I will not enter the upper (celestial) Yerushalayim
until I enter the lower (earthly) Yerushalayim”. This is what is referred to in the verse
in Tehillim )‫“ ,"ירושלים הבנויה כעיר שחברה לה יחדו" :(קכב' ג‬The built-up (physical)
Yerushalayim will be like the city that is joined to it (i.e. the spiritual one)”. What is
implied is that only once we make Yerushalayim below an abode for Hashem’s
Shechinah and revelation, through our physical, human efforts (“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”).

(57) "‫“ :"יסור יסרני י-ה ולמות לא נתנני‬G-d has afflicted me exceedingly, but He did
not give me over to death” )‫ .(תהילים קיח' יח‬This is one of the prayers of David
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 )'‫(קיח‬
is connected to this theme of Mashiach ben Yosef.

(58) "‫“ :"יוסף הוא השליט על הארץ‬Yosef, he was the ruler over the land” '‫(בראשית מב‬
)‫ .ו‬This 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).

(59) "‫ :"ינון שמו‬The verse reads: "‫“ ,"יהי שמו לעולם לפני השמש ינון שמו‬May his
name endure forever, may his name ("‫ )"ינון‬connote mastery, as long as the sun
endures” )‫ .(תהילים עב' יז‬The Gemara ):‫ , (סנהדרין צח‬based on this verse, identifies
"‫"ינון‬as being one of the names of Mashiach. The intention of this statement is
directed toward Mashiach ben Yosef, for "‫ "ינון‬connotes “mastery” and
“sovereignty”, which is rooted in the middos of "‫"דין‬and “Gevurah”; the qualities
which are essentially connected to Mashiach ben Yosef (see (34), (32), (24), (11), (5)
and (1) above).

(60) "‫“ :"יש תקוה לאחריתך נאם ה' ושבו בנים לגבולם‬There is hope for your future-the
word of Hashem- and your children will return to their border” )‫ .(ירמיה לא' טז‬The
entire chapter here )'‫ (לא‬is 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
in returning the Jewish people to Eretz Yisrael: "‫ ,"לאחריתך‬meaning, in the future, in
the end of days; the period leading up to the coming of Mashiach ben David, at the
end of the exile. Also, the term: "‫ ,"תקוה לאחרתיך‬contains a deeper message about
the nature of the “hope” for the future; for the word "‫"תקוה‬can be conceptually
broken down, according to Kabbalistic understanding, into "‫ "תק‬of "‫ ,"ו‬and "‫"תק‬
of "‫( "ה‬i.e. 500 of "‫ "ו‬and 500 of "‫ ,"ה‬the gematria of ‫ ת-ק‬being “500”). According
to Kabbalistic tradition, the Redemption of Klal Yisrael is dependent on the
manifestation of the last two letters in Hashem’s name: "‫ "ו‬and "‫( "ה‬of ‫.(י-ה-ו-ה‬
What completes the dynamic of the "‫ "ו‬and "‫ "ה‬is the fulfillment of the “999
rectifications” of human efforts and challenges, and achieving the concept of: "‫,"אלף‬
“the 1000” ; whereupon the full Redemption becomes manifest (see (35) and (21)
above). The “999 rectifications” can additionally be divided into two parts: “500”
)‫ (ת-ק‬essential rectifications stemming from "‫“ ,"דין‬efforts and worthiness through
judgment”; and “500” (‫ (ת-ק‬essential rectifications stemming from "‫“ ,"חסד‬efforts
and worthiness through kindness”. The respective group of rectifications associated
with "‫ ,"חסד‬connect to the "‫ "ו‬of Hashem’s name. The respective group of
rectifications associated with "‫ ,"דין‬connect to the "‫ "ה‬of Hashem’s name. Together,
these rectifications achieve the aspect of: "‫“ ,"אלף‬the 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:
"‫ ;"תקוה‬the rectifications that will then be achieved toward bringing about the
complete Redemption.

(61) "‫“ :"ידין בגוים מלא גויות‬He will judge the corpse-filled nations…” )‫.(תהילים קי' ו‬
The entire chapter here )'‫ (קי‬refers to Mashiach ben Yosef. In the above verse, the
words in "‫"ידין בגוים מלא‬the first letter of each word, from left to right: ‫ מ-ב-י‬forms
the abbreviation for: “Mashiach ben Yosef”
)‫ .(משיח בן יוסף‬Similarly, the next verse: "‫“ ,"מנחל בדרך ישתה‬from a river along the
way he shall drink”, contains the same abbreviation of: ‫ ,מ-ב-י‬in 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) "‫“ :"יהושע בן נון‬Yehoshua bin Nun”. Yehoshua bin 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 '‫ שמות יז‬and ‫.)ספר יהושע‬

(63) "‫“ :"ה' יסד ציון ובה יחסו עניי עמו‬Hashem has established Tzion, and in it the
poor of His people take shelter” )‫“ .(ישעיה יד' לב‬Tzion” alludes to “Mashiach ben
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) "‫ :"ישרו בערבה מסלה‬The verse reads: ‫"פנו דרך ה' ישרו בערבה מסלה‬
"‫“ ,לא-לקינו‬Clear a way of Hashem, make a straight path in the desert, a road for our
G-d” )‫ .(ישעיה מ' ג‬This prophecy is given in the context of the end of the exile,
about the return to Yerushalayim and Tzion( verse ‫ .(ב‬This 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 "‫,"ישרו בערבה מסלה‬
“clear a way in the desert” from left to right: ‫ ,מ-ב-י‬make out the abbreviation for
“Mashiach ben Yosef” )‫ .(משיח בן יוסף‬Also, the word "‫"ישרו‬is connected to the
name: "‫("ישרון‬Yeshurun) which refers to Mashiach ben Yosef, and thus shares the
same gematria, “566”, as “Mashiach ben Yosef”. Additionally, the word
"‫"בערבה‬shares the same gematria, “279’, as the word "‫ ,"קץ המגולה‬referring 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) "‫ :"כאיש מלחמות יעיר קנאה‬The verse reads: ‫"ה' כגבור יצא כאיש מלחמות יעיר‬
"‫“ ,קנאה אף יצריח על איביו יתגבר‬Hashem will go forth like a mighty warrior, He will
arouse vengeance like a man of war; He will shout triumphantly, even roar; He will
overpower His enemies” )‫ .(ישעיה מב' יג‬These acts of Hashem are achieved through
Mashiach ben Yosef, whom this verse, and this chapter )'‫ (מב‬is 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
Yosef in his generation; (see (62) and (55) above). Thus the word "‫"קנאה‬in the above
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 Redemption.
Thus the verse can be conceptually read: "‫ ,"באיש מלחמות יעיר ציון‬that when
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) "‫ :"כי עת לחננה‬The verse reads: "‫,"אתה תקום תרחם ציון כי עת לחננה כי בא מועד‬
“You will arise and show Tzion mercy, for (there will come) a time to favor her, for
the appointed time will have come” )‫ .(תהילים קב' יד‬All aspects of mercy and
consolation for Tzion are included in the qualities and mission of Mashiach ben
Yosef. This connection is hinted at in the words "‫“ ,"כי עת לחננה‬a time to favor her”,
sharing the same gematria, “643” as "‫“ ,"עדות ביהוסף‬A testimony for Yosef
(Yehosef)” (see (10) above and (117) below).

(67) "‫“ :"כסא דוד‬The Throne of David” )‫ .(ישעיה ט' ו‬The “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 ‫("להכין‬
)"‫ אותה‬to prepare and establish the ‘‘Throne” upon which Mashiach ben David, as it
were, “sits” and can finally fully manifest his dominion. For this reason, the AriZaL
taught )‫ (שער הכוונות‬that during the Shmoneh Esrei prayer: ‫"וכסא דוד מהרה לתוכה‬
"‫“ ,תכין‬and the Throne of David, may You speedily, establish within in it (i.e.
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.

(68) "‫“ :"כחתן יכהן פאר‬Like a bridegroom who exalts (himself) with splendor…”
)‫ .(ישעיה סא' י‬This alludes to Mashiach ben Yosef, from the aspect of “Mashiach ben
Yosef, the son of Yaakov” (see (54) above). Since the quality of "‫“ ,"פאר‬splendor”,
here, refers to the sefirah (Divine Attribute) of: "‫"תפארת‬which is the sefirah the
Zohar associates with Yaakov, this thus alludes to the quality of Mashiach ben Yosef,
stemming from Yaakov.

(69) "‫“ :"כי כל בשמים ובארץ‬Everything that is in heaven and earth” -
)‫ .(דברי הימים א' כט' יא‬This 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
this reason, the words "‫ "כי כל‬share the same gematria, “80”, as “Yesod”. And also,
the words "‫"כי כל בשמים ובארץ‬are equal in gematria, “741”, to “Mashiach ben
Efrayim” (see (1) above).

(70) "‫ :"כל חפצי ישלים‬The verse reads: ‫"האמר לכורש רעי וכל חפצי ישלים ולאמר‬
"‫“ ,לירושלים תבנה והיכל תוסד‬Who 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
established” )‫ .(ישעיה מד' כח‬This refers to the rebuilding of Yerushalayim and the
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)"‫ :"לב אבות על בנים‬The verses read: ‫"הנה אנכי שלח לכם את אליהו הנביא...והשיב לב‬
"‫“ ,אבות על בנים ולב בנים על אבותם‬Behold I send you Eliyahu HaNavi (the
prophet)…And he will turn back (to Hashem) the hearts of their fathers with (their)
sons and the hearts of sons with their fathers…” )‫ .(מלאכי ג' כג-כד‬One of the
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
share the same spiritual soul-root )‫ .(שער הגלגולים הקדמה לב דף לד ע'ב‬Thus it is the
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
fathers with their sons”; that is, Eliyahu HaNavi represents the "‫“ ,"לב אבות‬Fatherly
Heart” restoring spiritual life and vitality: "‫“ ,"על בנים‬upon the sons”, namely,
Mashiach ben Yosef, in each generation. Because of this connection, the words: ‫"לב‬
"‫ אבות על בנים‬shares the same gematria, “643”, as "‫“ ,"עדות ביהוסף‬a testimony for
Yosef (Yehosef)”.

(72) "‫“ :"משיבי מלחמה שערה‬those who return from war at the gate” )‫.(ישעיה כח' ו‬
The word "‫ "משיבי‬alludes to Mashiach ben Yosef, in that "‫"משיבי‬is an abbreviated
form of: "‫ .(משיח בן יוסף) "משיח בן יוסף‬Following this allusion, the verse also
describes the quality associated with Mashiach ben Yosef, of fighting the spiritual war
with Amalek, referred to as the “war at the gate” (see )‫.(ספר קול התור פרק ו' ב (ו‬

(73) "'‫“ :"מי יעלה בהר ה‬Who may ascend the mountain of Hashem…” -
)‫ .(תהילים כד' ג‬This 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
(32) and (37) above). Thus, the first letters of the words: "‫ "מי יעלה בהר‬form the
abbreviation of “Mashiach ben Yosef”; (‫ .)משיח בן יוסף ,מ-י-ב‬Also, in the next phrase:
"‫“ ,"מי יקום במקום קדשו‬Who may stand in the place of His sanctity?”, referring to the
Mikdash in “Tzion”; the first letter of each word in the phrase: "‫מ-י-( ,"מי יקום במקום‬
‫ )ב‬also form the same abbreviation for: “Mashiach ben Yosef”. Similarly, two verses
later: "'‫“ ,"ישא ברבה מאת ה‬He will receive a blessing from Hashem”, also hints at
Mashiach ben Yosef in the same way in: "‫ ,"ישא ברכה מאת‬each first letter makes up
the abbreviation for “Mashiach ben Yosef”. Each of these three allusions refers to a
different quality of Mashiach ben Yosef. The first: "‫ "מי יעלה‬refers to Mashiach ben
Yosef gathering back the exiles on “aliyah” to Eretz Yisrael and Yerushalayim. The
second: "‫( ,"מי יקום‬a language of "‫“-"קימה‬erecting” or “establishing”), refers to the
building and establishing of Eretz Yisrael and Tzion, through physical efforts and
means. The third: "‫ "ישא ברכה‬refers to Mashiach ben Yosef being rooted in the
sefirah of Yesod, and channeling spiritual and material blessing, from Hashem, to the
Jewish people (see (15) and (56) above).These three aspects of Mashiach ben Yosef’s
mission: "‫"קימה" ,"עליה‬and "‫"ברכה‬have their combined first letters: ‫ ע-ק-ב‬make up
the word "‫ ;"עקב‬that is, the period of history called: "‫“ ,"עקבות דמשיחא‬the heels
(footsteps) of Mashiach”, leading up to the final Redemption (see (38) above). This is
because they will be the principle tasks and challenges of the Jewish people, during
that time, when Mashiach ben Yosef’s mission becomes most strongly manifest.

(74) "‫“ :"מכל צררי היתי חרפה‬Because of all my tormentors, I have become a
disgrace” )‫ .(תהילים לא' יב‬The chapter, in which this verse is found, is one of the
prayers David HaMelech made on behalf of Mashiach ben Yosef. This is hinted at
here, by the words in verse )‫“ ,"ידעת צרות נפשי" :(ח‬You have known of the troubles
(anguishes) of my soul”; which is the same language used by Yosef: ‫"אשר ראינו צרת‬
"‫“ ,נפשו‬We saw his soul-felt anguish…” )‫ . (בראשית מב' כא‬Thus our verse here,
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).
Also, the words of the verse above: "‫ "מכל צררי היתי חרפה‬allude to these difficulties
involved in Mashiach ben Yosef’s mission during the period called "‫,"עקבות דמשיחא‬
“the heels (footsteps) of Mashiach” (see (38) above); as it says: ‫"אשר חרפו עקבות‬
"‫“ ,משיחך‬that they have taunted the footsteps (heels) of your Mashiach” -
)‫ .(תהילים פט' נב‬Thus "‫ "חרפה‬can refer to the period of "‫ ,"עקבות דמשיחא‬which
sheds new light on our verse, which can now be understood as describing the
difficulties and troubles involved in Mashiach ben Yosef’s mission, associated with
the period of "‫."עקבות דמשיחא‬

(75) "‫“ :"מוכיח לתשובה‬Giver 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 ways, 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 '‫ .)יונה ג‬This concept is expressed in the verse:
"‫“ ,"ושפט בין הגוים והוכיח לעמים רבים‬He will judge among the nations and settle the
arguments of many peoples” )‫ .(ישעיה ב' ד‬The word "‫"והוכיח‬here, also denotes
“rebuking” of the nations. This verse too, alludes to this quality of Mashiach ben
Yosef.

(76) "‫“ :"משוה רגלי כאילות‬Who straightened my feet like the hinds” -
)‫ .(שמואל ב' כב' לד‬The phrase: "‫“ ,"רגלי כאילות‬feet like the hinds” alludes to both
Mashiach ben Yosef and Mashiach ben David, who are symbolically referred to as the
two “feet”. This is because the two Mashichim are rooted in the dual sefiros of
“Netzach” and “Hod”, which the Zohar )‫ (תקוני זהר הקדמה יז' ע'א‬calls the two
“legs”, in the framework of Sefiros that conceptually parallel the physical structure of
the human body. This is the meaning behind the verse: ‫"עומדות היו רגלינו בשעריך‬
"‫“ ,ירושלים‬Our feet stood firm at your gates, O Yerushalayim” )‫ .(תהילים קכב' ב‬This
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 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) "‫“ :"מידי אביר יעקב משם רועה אבן ישראל‬From the hands of the Mighty Power
of Yaakov-from there, shepherd of the stone of Yisrael” )‫ .(בראשית מט' כד‬This
blessing, given to Yosef, is directed toward Mashiach ben Yosef; that he be sustained
and assisted in his mission, by Hashem. The "‫“ ,"אבן ישראל‬stone of Yisrael” here,
also refers to Mashiach ben Yosef (see (4) and (5) above).

(78) "‫“ :"מלחמה לה' בעמלק מדור ודור‬A war for Hashem against Amalek, from
generation to generation” )‫ .(שמות יז' טז‬This war, which was originally fought by
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 final Redemption, called "‫“ ,"עקבות דמשיחא‬the heels (footsteps) of Mashiach”
where the power of Amalek is at 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” (mixed multitude among the Jewish
people).

(79) "‫“ :"מעין הישועה‬the Spring of Salvation”. The verse in )‫ (ישעיה יב' ג‬reads:
"‫“ ,"ושאבתם מים בששון ממעיני הישועה‬You can draw water with joy from the springs
of salvation”. This refers to Mashiach ben Yosef . Since Mashiach ben Yosef’s efforts
will serve as the vessel from which the ultimate salvation will be channeled and
received, he is called "‫ ,"ששון‬from which the “springs of salvation” are drawn. Thus,
the term: "‫“ ,"מעין הישועה‬spring of salvation”, shares the same gematria, “566”, as
“Mashiach ben Yosef” (see also (147) below).

(80) "‫ :"מחוקק מבין רגליו‬The verse reads: "‫,"לא יסור שבט מיהודה ומחקק מביו רגליו‬
“The rod shall not depart from Yehudah, nor a lawgiver from between his feet…”
)‫ .(בראשית מט' י‬While “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 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 ‫.( זהר ח'ג רפו ע'א‬

(81) "‫ :"משמיע ישועה‬The verse reads: ‫"מה נאוו על ההרים רגלי מבשר משמיע שלום‬
"‫“ ,מבשר טוב משמיע ישועה אמר לציון מלך א-להיך‬How pleasant are the footsteps of
the herald upon the mountains, announcing peace, heralding good tidings,
announcing salvation, saying unto Tzion, Your G-d has reigned” )‫ .(ישעיה נב' ז‬The
words "‫“ ,"רגלי מבשר‬feet (or footsteps) of the herald” here refer to the two
Mashichim; Mashiach ben Yosef and Mashiach ben David (also see (76) above) who
herald in the salvation of the final Redemption. Additionally, the words ‫"משמיע‬
"‫“ ,ישועה‬announcing salvation”, alludes to the aspect of Mashiach ben Yosef. This
connection is through the term "‫ "ישועה‬which is a consistent reference to the aspect
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)
above) has the same letters of his name "‫ ,"יהושע‬contained in the word "‫,"ישועה‬
further expressing this conceptual connection.

(82) "‫“ :"מטהו יפרח‬his staff will blossom”. Regarding the selection of Aharon’s staff,
representing the house of Levi, to validate their being specifically chosen by Hashem
for the holy services, the Torah relates: "‫“ ,"והיה האיש אשר אבחר בו מטהו יפרח‬It shall
be that the man whom I shall choose, his staff will blossom” )‫ .(במדבר יז' כ‬This verse
also alludes to Mashiach ben Yosef. This is expressed by the first letter of each word
in the phrase: "‫ ,ב-מ-י ,"בו מטהו יפרח‬the abbreviation for “Mashiach ben Yosef”
)‫ .(משיח בן יוסף‬Also, "‫ "מטהו יפרח‬shares the same gematria, “358”, as “Mashiach”.

(83) "‫“ :"משלחי רגל השור והחמור‬Sending the ox and donkey to roam freely” ‫(ישעיה‬
)‫ .לב' כ‬The “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: ‫"בכור שורו‬
"‫“ ,הדר לו‬A firstborn, an ox, glory unto him” )‫ .(דברים לג' יז‬Mashiach ben David is
connected to a “donkey”, as it says: "‫“ ,"עני ורכב על חמור‬a poor man, and riding on a
donkey” )‫( (זכריה ט' ט‬also see (11) above). This verse is brought in the context of
describing the period of the Jewish people’s return to Eretz Yisrael and settling there;
a time where Mashiach ben Yosef is most strongly manifest; as it says: ‫"וישב עמי בנוה‬
"‫“ ,שלום ובמשכנות מבטחים ובמנוחות שננות‬My people will live in a peaceful domain
and in secure dwellings and in tranquil resting places”(verse: ‫.(יח‬

(84) "‫“ :"מביא גואל‬Brings a Redeemer”. In the first of the Shemoneh Esrei prayers,
we mention that Hashem is "‫ ,"מביא גואל‬He “Brings a Redeemer” to the
descendents of the Avos (Patriarchs), namely, the Jewish people. This term refers to
Mashiach ben Yosef, who is called "‫“ ,"גואל‬Redeemer”; as in:"‫, "גואל משחת חייכי‬
“Who redeems your life from the pit” ( '‫ , תהילים קג‬see (25) above). For this reason
the first letters of the word "‫ ,מ-ב-י ,"מביא‬contain the abbreviated form of “Mashiach
ben Yosef” )‫ ;(משיח בן יוסף‬who possesses this quality of "‫ ,"גואל‬that follows.

(85) "‫ :"מברכת ה' ארצו‬The verse reads: "‫“ ,"וליוסף אמר מברכת ה' ארצו‬And of Yosef
he said: Blessed by Hashem is his land” )‫ .(דברים לג' יג‬This verse refers to the
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 "‫;"דין‬
“human effort and struggle” (see (56) and (54) above). For this reason, the words:
"‫ ,"מברכת ה' ארצו‬shares the same gematria, “985”, as the later verse describing
Yosef:,"‫“ "בכור שורו הדר לו‬A firstborn, an ox, glory unto him” )‫ ;(יז‬which describes
the quality of Mashiach ben Yosef, associated with "‫("דין‬see (11) above).

(86) "‫ :"מנחם משיב נפשי‬The verse reads: "‫, "כי רחק ממני מנחם משיב נפשי‬
“For a comforter, to restore my soul, is far from me” )‫ .(איכה א' טז‬ChaZaL taught
):‫ (סנהדרין צח‬that the above verse refers to Mashiach and that one of the names of
Mashiach is: "‫“ ,"מנחם‬Menachem”(meaning “comforter”). The Mashiach being
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) "‫“ :"משיח בצפון‬Mashiach, in the North”. Each direction, north, south, east and
west, manifests a different spiritual energy and force, from which Hashem affects the
world. "‫“ ,"צפון‬north”, represents the power of "‫ "דין‬or Gevurah. Since Mashiach
ben Yosef’s spiritual strength and vitality stems from the sefirah of Gevurah and the
middah of "‫ ,"דין‬which 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) "‫“ :"מרחבי-ה‬G-d’s expansiveness”. "‫,"מן המיצר קראתי י-ה ענני במרחב י-ה‬
“From the straits I called out to G-d, G-d answered me with expansiveness”-
)‫ .(תהילים קיח' ה‬Situations of human effort and struggle that are reciprocated by
Hashem’s salvation and expansiveness 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 included in the mission of Mashiach ben
Yosef (see (36) and (10) above).

(89) "‫“ :"מדות שוות‬Equal measures”. In )'‫ (סנהדרין צח‬it was taught that: ‫"אין בן דוד‬
"‫(“ ,בא עד שיהיו כל השערים כולן שקולין‬Mashiach) 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: ‫"אין בן דוד בא עד שיהא כל המדות‬
"‫(“ ,שוות‬Mashiach) 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
phenomenon of: "‫ ,"כל השערים כולן שקולין‬or: "‫ ,"כל המדות שוות‬relates to the era in
which Mashiach ben Yosef is manifest and active.



(90) "‫( :"נריה‬see ‫“ ,"נריה" .(ירמיה לב' יב‬Neryah”, is one of the names that refers to
Mashiach ben Yosef. For this reason the word: "‫ ,"נריה‬shares the same gematria,
“265”, as the word "‫ "מרחביה‬a concept that is strongly connected to the mission of
Mashiach ben Yosef (see (88), (36), and (10) above). Similarly, in Tehillim )‫,(קלב' יז‬
the phrase: "‫“ ,"ערכתי נר למשיחי‬I have prepared a lamp for My Anointed”, refers to
Mashiach ben Yosef; this expression of: "‫“ ,"נר‬lamp”, used to relate to Mashiach ben
Yosef, being closely connected to the name "‫ ,"נריה‬which means “the lamp of G-d”.

(91) "‫“ :"נושא משך הזרע‬He who bears the measure of seeds” )‫ .(תהילים קכו' ו‬The
verse relates: "‫“ ,"הלוך ילך ובכה נושא משך הזרע‬He who bears the measure of seeds
walks along weeping”; but concludes: "‫“ ,"בא יבוא ברנה נושא אלמתיו‬but will return in
exultation, a bearer of his sheaves”. This entire chapter of Tehillim, which relates to
the period of the ingathering of the exiles, called "‫“ ,"שובת ה' שיבת ציון‬Hashem’s
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, the 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
Mashiach ben Yosef, expressed as: "‫“ ,"נושא אלמתיו‬bearing his sheaves”, is hinted at
by Yosef’s dream, where he says: "‫“ ,"קמה אלמתי‬my sheaf arose” )‫ .(בראשית לז' ז‬This
alluded to the success of Mashiach ben Yosef, who stems from Yosef, in his mission
in contributing to the Redemption process.

(92) "‫ :"נרדף‬The verse in Koheles )‫ (ג' טו‬reads: "‫“ ,"והא-לקים יבקש הנרדף‬And G-d
always seeks (requests) the pursued”. The term "‫“ ,"נרדף‬the pursued”, refers to
Mashiach ben Yosef of every generation. Mashiach ben Yosef is referred to by the
term :"‫“ ,"נרדף‬the pursued”, because the enemies of the Jewish people and Hashem,
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
words: "‫ ,"א-לקים יבקש הנרדף‬share the same gematria, “832”, as “Eretz Yisrael”, for
all the goals associated with the mission of Mashiach ben Yosef, are connected to
Eretz Yisrael, and it is there that he confronts the greatest opposition and “pursuit”,
in his mission in bringing about the Redemption.

(93)"‫“ :"נשכחתי כמת מלב‬I have become forgotten as the dead from the heart”
)‫ .(תהילים לא' יג‬This 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
efforts, as expressed a few verses later: "‫“ ,"מה רב טובך אשר צפנת ליראיך‬How
abundant is Your goodness that You have stored away for those who fear you”
(verse ‫ ;(כ‬and "‫“ ,"אני אמרתי בחפזי נגרזתי מנגד עיניך אכן שמעת קול תחנוני בשעוי אליך‬I
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 ‫ .(כג‬This relationship
between Hashem and Mashiach ben Yosef is hinted at by what is said regarding
Yaakov’s grief over his supposed loss of Yosef: "‫“ ,"וימאן להתנחם‬But he refused to
be comforted” )‫ .(בראשית לז' לה‬That is, just as Yaakov was unable to remove the
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 away he feels from Hashem’s
favor. In the end, his salvation along with all of Klal Yisrael, will arrive.



(94) "‫ :"נער‬The term "‫“ ,"נער‬a youth” generally alludes to one possessing the
qualities of Mashiach ben Yosef. This is seen by Yosef (from whom Mashiach ben
Yosef stems) who was called a "‫ .(בראשית לז' ב) "נער‬Similarly, Yehoshua bin Nun,
who manifested the mission of Mashiach ben Yosef, in his generation (see (62) and
(47) above), was called a "‫ .(שמות לג' יא) "נער‬The deeper meaning behind this, is
that the term "‫ ,"נער‬kabbalistically refers to the sefirah of “Yesod”, to which
Mashiach ben Yosef is spiritually connected and rooted (see (15), (28), (51) and (56)
above).

(95) "‫“ :"נר ה' נשמת אדם‬A man’s soul is the lamp of G-d” )‫ .(משלי כ' כז‬This verse
alludes to the spiritual quality of Mashiach ben Yosef. The word "‫“ ,"נר‬lamp” 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 "‫“ ,"דין‬judgment (that dictates
human effort and worthiness)” as opposed to Mashiach ben David, who is rooted in
the middah of "‫“ ,"רחמים‬mercy and kindness” that is bestowed graciously by
Hashem. Mashiach ben Yosef’s job is to bring the common state and being of the
Jewish people from that of "‫ "דין‬to that of "‫ ,"רחמים‬whereupon Mashiach ben
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 "‫ "דין‬and
"‫ ."רחמים‬The Kabbalistic expression of this dynamic is expressed as the conceptual
combination of Hashem’s different names that manifest the middah and relationship
of "‫ "דין‬as well as those which manifest Hashem’s "‫ ."רחמים‬Three pairs of examples
of this dynamic expressed in Hashem’s names are: 1) The combination of:
"‫("י-ה-ו-ה‬which represents "‫ ("רחמים‬and "‫( "א-ה-י-ה‬which represents "‫.("דין‬
2) "‫( "י-ה-ו-ה‬which represents "‫ ("רחמים‬and "‫( "א-לקים‬which represents "‫.("דין‬
3) "‫ "י-ה-ו-ה‬and "‫("א-ד-נ-י‬which represents "‫ .("דין‬Thus, the combined gematria of
these 3 pairs of Hashem’s names, representing the union of "‫"דין‬and "‫,"רחמים‬
which is “250”, equals the gematria of the word "‫ ;"נר‬which represents this very
spiritual quality in the mission of Mashiach ben Yosef of bringing about the union of
the two. This is the deeper meaning behind the verse: "‫“ ,"ערכתי נר למשיחי‬I have
prepared a lamp for My Anointed” )‫ ;(תהילים קלב' יז‬the "‫ "נר‬of this verse referring
to the conceptual combination of "‫ "דין‬and "‫ "רחמים‬achieved through:"‫:"משיחי‬
Mashiach ben Yosef; and expressed through these three pairs of Name combinations,
which are contained, in gematria form, in the word: "‫."נר‬

(96) "‫“ :"ספר הגלוי בענתות‬The unsealed document”. In )‫ (ירמיה לב' יד‬Hashem tells
Yirmiyah to symbolically conceal two documents: "‫ ,"ספר החתום‬a “sealed document”
and "‫ ,"ספר הגלוי‬an “unsealed document”, and to preserve them in an earthenware
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
David. The "‫“ ,"ספר החתום‬the sealed document” refers to Mashiach ben David; and
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 "‫,"ספר הגלוי‬
“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 revelation about
the processes of the Redemption during the final period of Jewish history, is referred
to as: "‫“ ,"קץ המגולה‬the revelations of the End of Days” and are included in the
mission of Mashiach ben Yosef (also see (132) below).

(97) "‫“ :"סולם מוצב ארצה וראשו מגיע שמימה‬A ladder was set earthward and its top
reached heavenward” )‫ .(בראשית כח' יב‬This was in the vision of Yaakov’s dream. Part
of the meaning behind this vision relates to Mashiach ben Yosef, for Mashiach ben
Yosef’s relationship with Hashem is defined by "‫“ ,"דין‬judgment” which demands
physical, human, effort in being worthy of Hashem’s reciprocal kindness and
blessing. Thus, the ladder was ‫“, ארצה" "מוצב‬set earthward”, because "‫"ארץ‬
represents human, earthly effort and input. In reciprocation of these human, earthly
efforts directed toward Hashem, the good and blessing of Heaven )"‫ ("שמימה‬is
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).

(98) "‫“ :"סוד ה' ליראיו‬The secret of Hashem is to those who fear Him”
)‫ .(תהילים כה' יד‬The concept of "‫"סוד‬is 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 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 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 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 "‫("סוד‬
through Mashiach ben Yosef, in furthering the process of Redemption, the word
"‫ ,"סוד‬spelled out in miluy form: ‫ ,סמך וו דלת‬shares the same gematria, “566”, as
“Mashiach ben Yosef” (also see (148) below).


(99) "‫“ :"עורי צפון ובואי תימן‬Awake from the north and come from the south”-
)‫“ ,"צפון" .(שיר השירים ד' טז‬north”, refers to Mashiach ben Yosef, who is spiritually
rooted in the middah of "‫ ,"דין‬which 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
every word, in the phrase: "‫ ,ע-צ-ו-ת ,"עורי צפון ובואי תימן‬altogether, share the same
gematria, “566”, as “Mashiach ben Yosef. Mashiach ben Yosef is also called "‫"צפון‬
because of his mission in gathering the exiled Jewish people to Eretz Yisrael, about
which it says: "...‫“ ,"הנני מביא אותם מארץ- צפון‬Behold I will bring them from the
land of the north…” )‫(ירמיה לא' ז‬

(100) "‫“ :"עת צרה היא ליעקב וממנה יושע‬It will be a time of trouble for Yaakov, but
he shall be saved from it” )‫ .(ירמיה ל' ז‬This verse (and much of this chapter) is
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:
"‫ ;"עת צרה היא ליעקב וממנה יושע‬for the words: "‫ ,"עת צרה היא ליעקב‬which 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).
Thus: "‫"ממנה‬i.e. through these efforts (which encompass the “999 rectifications of
the Redemption process), "‫ -"יושע‬the Jewish people will be redeemed.

(101) "‫“ :"עץ יוסף‬the wood of Yosef”. In )‫ (יחזקאל לז' טו-כ‬Hashem commands
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, the wood of
Efrayim...” 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 in 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
wood, at first, being: "‫“ ,"לאחדים בידך‬one in your hand” i.e. Yechezkel’s hand, (in
verse ‫ (יז‬and then later: "‫“ ,"לאחד בידי‬one in My hand” i.e. Hashem’s hand (verse
‫ ;(יט‬that is, the human, physical efforts of the Jewish people, guided by the influence
of the two Mashichim (expressed as “your hand”), and proceeded by Hashem’s
miraculous reciprocal salvation (expressed as “My hand”).

(102) "‫“ :"עץ אפרים‬The wood of Efrayim”. In Yechezkel’s prophecy )‫(לז' טז‬
Hashem tells him to take a piece of wood and to write upon it: "‫,"ליוסף עץ אפרים‬
“for Yosef, the wood of Efrayim…” (See (101) above) This piece of wood
represented Mashiach ben Yosef, descended from Efrayim and Yosef. For this
reason, the words: "‫ ,"ליוסף עץ אפרים‬shares the same gematria, “647”, as: ‫"קבוץ‬
"‫“ ,גלויות‬ingathering 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).

(103) "‫“ :"עקבות משיחך‬the heels (footsteps) of Your Mashiach”. This expression is
based on the verse: "‫“ ,"אשר חרפו אויביך ה' אשר חרפו עקבות משיחך‬that Your
enemies have taunted, O Hashem, that they have taunted the footsteps of Your
Mashiach” )‫ .(תהילים פט' נב‬This refers to the period leading up to the final
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 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
hindrances to the Redemption are described at length by ChaZaL in )'‫ .(סנהדרין צח‬In
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.

(104) "‫“ :"עקבות משיחא‬The heels (footsteps of Mashiach)” (see (103) above). The
term used in describing the final period of Jewish history: "‫“ ,"עקבות‬the heels” or
“footsteps” of Mashiach is, used to imply two things: (1) Just as "‫ "עקבות‬implies
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,
building up finally to the coming of Mashiach ben David. (2) The word: "‫ "עקבות‬is
rooted to the word "‫ ,"עקב‬meaning “bent” or “crooked”. It also denotes “trickery”
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) "‫“ :"עיר עז לנו ישועה ישית חומות וחיל‬The City is a stronghold for us; He will
grant salvation to its high walls and outer wall” )‫ .(ישעיה כו' א‬This verse alludes to
the final Redemption and the union of the two Mashichim; Mashiach ben Yosef and
Mashiach ben David. The terms "‫“ ,"עז‬strength” and "‫“ ,"ישועה‬salvation”, are both
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: "‫“ ,"עיר‬city”, 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”, the
focal point of the Redemption: “Yerushalayim”. The “salvation granted to its high
walls and outer wall” refers to the salvation granted to Mashiach ben Yosef and
Mashiach ben David).

(106) "‫“ :"עשה והצליח‬Success through doing actively”. The Torah relates about
Yosef: "‫“ ,"כל אשר הוא עושה ה' מצליח בידו‬Whatever he did Hashem made succeed
in his hand” )‫ .(בראשית לט' ג‬This is subsequently the quality connected to Mashiach
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) "‫“ :"עץ הדעת טוב ורע‬The Tree of Knowledge of Good and Evil”. The Torah
teaches that there were two trees in the midst of Gan Eden. The "‫“ ,"עץ החיים‬the
Tree of Life” and "‫“,"עץ הדעת טוב ורע‬the Tree of Knowledge of Good and Evil”
)‫ .(בראשית ב' ט‬While 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 Tree of Life, Mashiach ben Yosef’s mission
stems from the rectification of the Tree of Knowledge. For this reason, Mashiach ben
Yosef’s mission, in setting the stage for the final Redemption 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 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) "‫“ :"עוד יוסף חי‬Yosef is still alive” )‫ .(בראשית מה' כו‬Part 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
Zohar )‫ (ח'א קצב ע'ב‬relates that the term "‫ ,"חי‬refers to the sefirah of Yesod. This
connection of Yosef to Yesod, being expressed in this phrase, is also hinted at by the
introductory word: "‫ ,"עוד‬sharing 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. "‫,"עוד יוסף חי‬
expresses it in regards to Mashiach ben Yosef; The somewhat parallel expression:
"‫ ,"דוד מלך ישראל חי וקים‬connects this concept to Mashiach ben David as well.

(109)"‫“ : "עד צדק ישוב משפט ואחריו כל ישרי לב‬For justice shall revert to
righteousness, and following it will be all upright of heart” )‫ .(תהילים צד' טו‬Both
expressions of "‫“ ,"צדק‬righteousness” and "‫“ ,"משפט‬justice” are related qualities 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 "‫( "דין‬see (34), (32), (24), (11), (5) and (1) above).
Similarly, the verse: "‫“ ,"צדק ומשפט מכון כסאו‬Righteousness and justice are His
throne’s foundation” )‫ ,(תהילים צז' ב‬relates to the qualities of Mashiach ben Yosef,
who is also referred to as the "‫ "כסא‬i.e. the one who sets the foundation for the final
Redemption, and the complete manifestation of Mashiach ben David (see (67)
above).

(110) "‫“ :"עצמות יוסף‬the essence of Yosef”. Before the Jews left Egypt, the Torah
relates: "‫“ ,"ויקח משה את עצמות יוסף עמו‬And Moshe took the bones of Yosef with
him” )‫ .(שמות יג' יט‬The words: "‫ ,"עצמות יוסף‬refer to more than just the physical
bones of Yosef’s remains. The word "‫ ,"עצמות‬here also expresses: "‫,"עצמיות‬
meaning “essence of being”. Thus when Moshe was taking the "‫ "עצמות‬of Yosef he
was taking the “essential being” and “spiritual qualities” of 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” and “spiritual 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) "‫ :"עיר שחברה לה יחדיו‬The full verse reads: ‫"ירושלים הבנויה כעיר שחברה לה‬
"‫“ ,יחדיו‬The built-up Yerushalayim will be like the city that is joined to it ‫(תהילים‬
)‫ .קכב' ג‬ChaZaL taught )'‫ (תענית ה‬that this verse alludes to the concept that there is a
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) "‫“ :"עוף השמים יוליך את הקול ובעל כנפים יגיד דבר‬a bird of the skies may carry
the sound, and some winged creature may betray the matter” )‫ .(קהלת י' כ‬This verse
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 "‫“ ,"קול‬a voice” or “sound” (see ‫ פירוש הגר"א‬to ‫שיר‬
 ‫ השירים ב' יב‬and (141) below). This is also hinted at by the word: "‫“ ,"עוף‬bird”,
sharing the same gematria, “156”, as “Yosef”.


(113) "‫“ :"עושה משפט מבקש אמונה‬one who dispenses justice and seeks truth (lit.
faith)” )‫ .(ירמיה ה' א‬This verse alludes to Mashiach ben Yosef, who is connected to
both qualities of "‫“ ,"משפט‬justice”, rooted in the middah of ‫ "דין‬and "‫,"אמונה‬
“faith” (see (109) above and (123), (124), (126) and (128) below).

(114) "‫“ :"עני רוכב על חמור‬a poor man riding on a donkey” )‫ .(זכריה ט' ט‬The term
"‫“ ,"עני‬poor man” can refer to Mashiach ben Yosef , who begins the process of the
final Redemption. Thus, in expressing this concept, the verse: "‫“ ,"דלותי ולי יהושיע‬I
was (low) impoverished but He saved me” )‫ ,(תהילים קטז' ו‬also refers to Mashiach
ben Yosef (see (27) above). The significance of the term "‫“ ,"עני‬poor 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, 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
"‫“ ,"עני‬poor man” is considered, in a sense, like a dead person ):‫( (נדרים סד‬and thus,
a heavenly decree of death against a person could be satisfied by him becoming
impoverished), Mashiach ben Yosef’s title as "‫ ,"עני‬expresses 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 "‫“( ,"דין‬strict justice”) that
withholds the Redemption and demands his very life, through the great difficulties
and challenges involved in his mission.

(115) "‫ :"עיני ה' א-לקיך בה מרשית השנה ועד אחרית השנה‬The verse in full reads:
"‫"ארץ אשר ה' א-לקיך דרש אתה תמיד עיני ה' א-לקיך בה מרשית השנה ועד אחרית השנה‬
“a Land that Hashem, your G-d, seeks out; the eyes of Hashem, your G-d, are
always upon it, from the beginning of the year to year’s end” - )‫ .(דברים יא' יב‬The
expression: "‫“ ,"עיני ה' א-לקיך‬the eyes of Hashem, your G-d”, alludes to the two
Mashichim: Mashiach ben Yosef and Mashiach ben David, the two ‘‘eyes” of
Hashem. The term: "‫“ ,"מרשית השנה‬from the beginning of the year”, refers to
Mashiach ben Yosef, the initial Mashiach, who stems from the middah of "‫"דין‬
(judgment), which is manifested most strongly in the beginning of the month of
Tishrei; the first month of the year. The term "‫“ ,"אחרית השנה‬the year’s end”, refers
to Mashiach ben David, who stems from the middah of "‫( "רחמים‬mercy and
kindness), which is manifested most strongly in the month of Elul, the last month of
the year. Similarly, the verse: "‫“ ,"עיני ה' אל יראיו למיחלים לחסדו‬the eye of Hashem is
on those who fear Him, upon those who await His kindness” )‫ ,(תהילים לג' יח‬refers
to the aspect of Mashiach ben Yosef. Also, in the verse: "‫,"שאל נא לדור רישון‬
“Inquire, now, of an earlier generation” )‫ ,(איוב ח' ח‬refers to Mashiach ben Yosef; the
term: "‫ ,"רישון‬which is related to "‫ "ראשית‬of our verse above, equaling to the same
gematria, “566”, as “Mashiach ben Yosef”.

(116) "‫“ :"עזרא ונחמיה‬Ezra 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) "‫“ :"עדות ביהוסף שמו בצאתו על ארץ מצרים‬He appointed it as a testimony for
Yosef (Yehosef) when he went out over the land of Egypt…” )‫ .(תהילים פא' ו‬This
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
holiness of the Land. This is ultimately achieved through: (a) "‫“ ,"קיבוץ גלויות‬the
gathering of the exiled Jews to Eretz Yisrael”; (b) "‫“ ,"בנין ירושלים‬the physical
rebuilding of Yerushalayim”; and (c) "‫“ ,"נטיעת השממה‬re-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 to the
aspect of Mashiach ben Yosef’s mission, categorized as: "‫ ,"עדות ביהוסף‬is hinted at in
the following way: The concept of "‫ "קיבוץ גלויות‬is hinted at in the verse which says:
"‫“ ,"שבי אל עריך אלה‬Return to these cities of yours” )‫ , (ירמיה לא' כ‬where the words:
"‫ "שבי אל עריך‬share the same gematria, “479”, as "‫ ."עדות ביהוסף‬The concept of
"‫ "בנין ירושלים‬is hinted as by that very term sharing the same gematria as ‫"עדות‬
"‫ .ביהוסף‬The concept of "‫"נטיעת השממה‬is hinted at in the verses which say: - ‫"אתה‬
"‫“ ,תקום תרחם ציון כי עת לחננה כי בא מועד כי רצו עבדיך את אבניה ואת עפרה יחננו‬You
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
favored her dust” )‫ ;(תהילים קב' יד-טו‬the words: "‫“ ,"כי עת לחננה‬there will come a
time to favor her”, also share the same gematria as: "‫ ."עדות ביהוסף‬This “time to
favor her” is elaborated on as being the time where: "‫“ ,"את עפרה יחננו‬they have
favored her dust”; that is, the Jews have begun efforts to cultivate the once desolate
earth of Eretz Yisrael; these efforts being called: "‫."נטיעת השממה‬

(118) "‫“ :"פדויי ה' ישובון ובאו ציון ברנה ושמחת עולם על ראשם‬The redeemed of
Hashem will return to Tzion with glad song, with eternal gladness on their heads”
)‫ .(ישעיה לה' י‬This verse refers to Mashiach ben Yosef, who will return the exiled
Jewish people to Eretz Yisrael and Tzion. Any usage of the term: "‫,"פדיון‬
“redemption”, alludes to this aspect of Mashiach ben Yosef’s mission. Additionally,
this verse comes to teach an important factor regarding "‫“ ,"קיבוץ גלויות‬the
ingathering of the exiles” back to Eretz Yisrael. ChaZaL taught )'‫ (שבת פח‬that at the
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
pledged: "‫“ ,"נעשה ונשמע‬we will do and we will listen”. After the sin of the Golden
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 ‫"קיבוץ‬
 "‫ גלויות‬can be identified as having been actualized and the complete Redemption is
close at hand.

(119) "‫“ :"פתחת למוסרי‬You have released my bonds” )‫ .(תהילים קטז' טז‬This 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
verses earlier: "‫“ ,"דלותי ולי יהושיע‬I was low/impoverished but Hashem saved me”
(verse ‫ .(ו‬Similarly, this expressed in the verse: "‫“ ,"פתחת שקי ותאזרני שמחה‬You
undid my sackcloth and girded me with gladness” )‫( (תהילים ל' יב‬also see (10) above).

(120) "‫“ :"פתח שערי ירושלים‬the entrance of Yerushalayim’s gates” )‫.(ירמיה א' טו‬
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”, so to speak, in the great battle, that will eventually culminate in Hashem’s
complete salvation and Redemption, for the Jewish people.

(121) "‫“ :"צדיק מצרה נחלץ‬The righteous one is removed from affliction”- ‫(משלי יא‬
')‫ .ח‬Any unspecified usage of the term: "‫“ ,"צדיק‬righteous 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, the verse: ‫"צדיק כתמר‬
"‫“ ,יפרח‬A righteous man will flourish like a date palm” )‫ ,(תהילים צב' יג‬alludes to
Mashiach ben Yosef’s association with the concept of "‫ "צדיק‬and his eventual
success in his mission. This can be seen by the expression: "‫‘ ,"יפרח‬will flourish” or
“blossom”, used here, which is the term used by the verse: ‫"והיה האיש אשר אבחר בו‬
"‫“ ,מטהו יפרח‬It shall be that the man whom I shall choose, his staff will blossom”
)‫ ,(במדבר יז' כ‬which also refers to Mashiach ben Yosef (see (82) above).

(122) "‫“ :"צפנת פענח‬Revealer of the Hidden”. This is the name Pharaoh gave to
Yosef )‫ ,(בראשית מא' מה‬in recognition of his depth of wisdom in perceiving that
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).

(123) "‫“ :"צדק ומשפט מכון כסאו‬Righteousness and justice are His throne’s
foundation” )‫ .(תהילים צז' ב‬Both qualities of "‫“ ,"צדק‬righteousness” and "‫,"משפט‬
“justice” are associated with Mashiach ben Yosef, and his mission in the Redemption
process (see (121), (113), (109) and (6) above). These two aspects of Mashiach ben
Yosef are thus described as forming "‫“ ,"מכון כסאו‬his throne’s foundation”; for
Mashiach ben Yosef efforts, stemming from "‫"אמונה/צדק‬and "‫ ,"דין/משפט‬form the
foundation of the kingship and sovereignty of Mashiach ben David (see (67) above).

(124) "‫“ :"ציון במשפט תפדה ושביה בצדקה‬Tzion will be redeemed through justice and
those who return to her through righteousness” )‫ .(ישעיה א' כז‬This refers to the
efforts of Mashiach ben Yosef, through human effort and struggle (related to
"‫“ ,"משפט‬justice” and "‫ )"דין‬in 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
Mashiach ben Yosef, to which the quality of "‫“ ,"צדק‬righteousness” is primarily
associated (see (123), (5) and (3) above). As well, all expressions of: "‫,"פדיון‬
“redeeming” are connected to the mission of Mashiach ben Yosef (see (118) above).
This is hinted at by the words: "‫ "משפט תפדה‬from the above verse, containing the
same gematria, “920”, as "‫“ ,"משיח הראשון‬the initial Mashiach”; i.e. Mashiach ben
Yosef, who precedes Mashiach ben David.

(125) "‫ :"צמח צדיק‬The verse reads: "‫“ ,"והקמתי לדוד צמח צדיק‬I will establish a
righteous sprout from (or for) David…” )‫ .(ירמיה כג' ה‬The term: "‫“ ,"צמח צדיק‬a
righteous sprout” refers to Mashiach ben Yosef; for the expression of: "‫,"צדיק‬
“righteous one”, is primarily associated with Yosef, and subsequently, Mashiach ben
Yosef, who stems from Yosef (see (6) above). Similarly the term: "‫‘ ,"צמח‬sprout”,
used here, is associated with Mashiach ben Yosef, as expressed in the Shmoneh Esrei
prayer: "‫“ ,"את צמח דוד עבדך מהרה תצמיח וקרנו תרום בישועתך‬The sprout/offspring
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,
the "‫ "צמח‬of David, whose success and “sprouting/flourishing” is said to be that of
David, because, Mashiach ben Yosef brings about the eventual “flowering” and
realization of Mashiach ben David. Also: "‫ ;"קרנו תרום בישועתך‬the “enhancing” or
“raising up” of "‫“ ,"קרנו‬his pride”, or literally: “his horn”, also refers to Mashiach
ben Yosef; for Yosef (from whom Mashiach ben Yosef stems) is described with the
expression of "‫ ,"קרן‬as it says: "‫“ ,"וקרני ראם קרניו‬his horns are the horns of a
re’eim” )‫ .(דברים לג' יז‬Also the term: "‫ "ישועה‬used in the phrasing of this prayer,
generally relates to Mashiach ben Yosef (see (100), (29) and (2) above).

(126) "‫“ :"צדיק באמונתו יחיה‬A righteous person will live through his faith” '‫(חבקוק ב‬
)‫ .ד‬This refers to Mashiach ben Yosef, described with the expression of "‫,"צדיק‬
“righteous person” (see (6) above). What this verse alludes to is that Mashiach ben
Yosef, the "‫“ ,"יחיה" ,"צדיק‬will live”; that is, Mashiach ben Yosef need not perish
amidst the difficulties of his mission, but will survive and be successful in setting the
stage for the final Redemption, "‫“ ,"באמונתו‬through his faith”; that is, in the merit of
his faith in Hashem, and in the merit of those among the Jewish people (called ‫"אנשי‬
"‫ )אמנה‬who remain faithful and steadfast in their efforts in furthering the
Redemption process, along with Mashiach ben Yosef.

(127) "‫“ :"צדיק יסוד עולם‬The righteous one is the foundation of the world” '‫(משלי י‬
)‫ .כה‬Both terms: "‫“ ,"צדיק‬righteous one”, and "‫“ ,"יסוד עולם‬foundation of the
world”, are describing Mashiach ben Yosef’s connection to the sefirah of Yesod (see
(15), (28), (51) and (56) above). While "‫ "צדיק‬refers to the quality of Mashiach ben
Yosef himself (see (6) above), being rooted in Yesod, "‫ ,"יסוד עולם‬refers to the
mission of Mashiach ben Yosef in building and establishing, in all aspects, the
“foundation of the 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) "‫ :"ציר אמונים מרפא‬The verse reads: "‫,"מלאך רשע יפל ברע וציר אמונים מרפא‬
“The agent of wicked person will fall into evil, but the emissary of the faithful will
bring healing” )‫ , "מלאך רשע" .(משלי יג' יז‬the “agent of the wicked person”, refers to
the ministering angel of Eisav (i.e. the spiritual force of Eisav), while: "‫,"ציר אמונים‬
the “emissary of the faithful”, refers to the ministering angel of Yosef (i.e. the
spiritual force of Yosef). This is because: "‫“ ,"אמונה‬faith”, is the quality associated
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 '‫ מדרש תנחומא כי תצא י‬and (17) above). Similarly, the quality of: "‫,"מרפא‬
“healing”, associated with Mashiach ben Yosef in our verse, is also expressed in the
verse in )‫“ ,"בחבורתו נרפא לנו" :(ישעיה נג' ה‬through his wounds, we were healed”.
What this means is that the fulfillment of the mission of Mashiach ben Yosef,
stemming from"‫("דין‬human 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 mercy and kindness will be manifest, “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, from 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) "‫ :"ציון ממכותיך ארפאך‬About Tzion, the verse relates: "‫“ ,"ממכותיך ארפאך‬I
will heal you from your wounds” )‫ .(ירמיה ל' יז‬The “healing” of Tzion, referred to in
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
“her wounds”. This concept is similarly referred to by the verse in )‫ (תהילים קג' ג‬in
which: "‫“ ,"הרפא לכל תחלאיכי‬who heals all your diseases”, refers to Mashiach ben
Yosef. Also, the in the verse: "‫“ ,"ישלח דברו וירפאם‬He would dispatch His word and
heal them” )‫ ,(תהילים קז' כ‬refers to “healing” achieved through Mashiach ben Yosef.
For that reason, the phrase: "‫ ,"ישלח דברו וירפאם‬shares the same gematria, “897”, as
“Efrayim, Mashiach ben Yosef” (see (1) above).

(130) "‫“ :"צדק‬Righteousness”. The quality of: "‫“ ,"צדק‬righteousness”, also relates to
the aspect of Mashiach ben Yosef, as "‫“ ,"יוסף בן רחל‬Yosef, the son of Rachel” (see
(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 “sovereignty” and “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
2964) until the exile of the ten tribes (year 3205). The connection of: "‫ ,"צדק‬to the
concept of “Malchus” is expressed in the verse: "‫“ ,"הן לצדק ימלך מלך‬Behold, the
king will rule for the sake of righteousness” )‫ .(ישעיה לב' א‬Also, the expression of:
"‫ ,"צדק‬is used numerous times, in the context relating to Mashiach ben Yosef (see
(123), (5) and (3) above).

(131) "‫“ :"קרני ראם‬the horns of the Re’eim”. Regarding Moshe’s blessing to the tribe
of Yosef, the verse reads: "‫“ ,"וקרני ראם קרניו בהם עמים ינגח יחדו אפסי ארץ‬and the
horns of a re’eim are his horns; with them he shall gore peoples together, the ends of
the earth” )‫ .(דברים לג' יז‬This verse is primarily describing the qualities of Mashiach
ben Yosef, (descended from Yosef). Firstly, ChaZaL taught )'‫ (ספרי שנג‬that this verse
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 nations) with the horns of the Re’eim” refers 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 )'‫ (לח'-לט‬where 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, 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) "‫“ :"קץ המגולה‬The revelations of the End of Days”. The predictions and signs
that reveal the details and stages involved in the Redemption process are referred to
as "‫“ ,"קץ המגולה‬the revelations of the End of Days”; the final period of Jewish
history that sees the end of the current exile and the advent of Mashiach ben David.
Such events in the process of Redemption are discussed by ChaZaL in ):‫ (מגילה יז‬and
)'‫ .(סנהדרין צח‬The 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.

(133) "‫“ :"קמה אלומתי וגם נצבה‬My sheaf arose and also remained standing”-
)‫ .(בראשית לז' ז‬In this dream, Yosef reveals the aspect of Mashiach ben Yosef,
referred to as "‫“ ,"קימה‬arising” or “erecting”, as in: "‫“ ,"להקים‬to erect” or
“establish”. This refers to the physical efforts toward building 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
language of: "‫ "קימה‬in Tanach, generally allude to this aspect of Mashiach ben
Yosef’s mission, in furthering the Redemption process (also see (136) and (139)
below).
(134) "‫“ :"קנאתי לירושלים ולציון קנאה גדולה‬I have become zealous for Yerushalayim
and Tzion, a great zealousness” )‫ .(זכריה א' יד‬This verse (and indeed much of the
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 "‫,"קנאה‬
“zealousness” and Mashiach ben Yosef is expressed in the Midrash )'‫(תנחומא ויגש י‬
where the language of "‫ "קנאה‬is used in relation to Yosef, from whom Mashiach ben
Yosef stems; as it says: "‫“ ,"ויקנאו בו אחיו‬and his brothers were jealous of him”
)‫ ;(בראשית לז' יא‬and also in our verse above, Hashem is described in terms of "‫"קנאה‬
in regards to Tzion, which shares the same gematria, “156”, as “Yosef”. Thus, just as
"‫ "קנאה‬relates to Yosef and subsequently Mashiach ben Yosef, in the verse in
‫ ,בראשית‬so too by our verse in ‫ ,זכריה‬the "‫ "קנאה‬expressed is related to Mashiach
ben Yosef and Tzion; the focal point of Mashiach ben Yosef’s efforts in bringing
about the final Redemption.

(135) "‫“ :"קרן ישועה‬the Horn of Salvation”. In the Shemoneh Esrei prayer of: ‫"צמח‬
"‫ ,דוד‬where we pray for the “sprouting” and “flourishing” of the sovereignty of
Mashiach ben David, we also mention the "‫“ ,"קרן ישועה‬the horn of (his) salvation”;
which refers to Mashiach ben Yosef, who precedes Mashiach ben David, and whose
efforts set the stage and allow for his full manifestation. For this reason: "‫"קרן ישועה‬
refers to Mashiach ben Yosef, as is hinted at by the fact that that the gematria of:
"‫ ,”147“ ,"קרן ישועה‬is 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) "‫“ :"קומי אורי כי בא אורך וכבוד ה' עליך זרח‬Arise! Shine! For your light has
arrived and the glory of Hashem shines upon you” )‫ .(ישעיה ס' א‬This verse also
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
later verse )‫“ ,"'שאי סביב עיניך וראי כלם נקבצו באו לך בניך מרחוק..." :(ד‬Lift up your
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
of: "‫“ ,"קומי‬arise”; for every usage of the language of "‫“ ,"קימה‬rising” or
“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
(133) above). For this reason, the word: "‫ ,"קומי‬used here, shares the same gematria
as “Yosef”, from whom Mashiach ben Yosef stems.

(137) "‫ :"קדקד נזיר אחיו‬Regarding the blessings that Yaakov prays should rest upon
Yosef, it says: "‫ “ ,"תהיין לראש יוסף ולקדקד נזיר אחיו‬Let them be upon Yosef’s head
and upon the head of the ‘withdrawn one’ of his brothers” )‫ .(בראשית מט' כו‬This
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 his efforts in furthering the Redemption process; making Mashiach
ben Yosef the: "‫“ ,"נזיר אחיו‬the withdrawn one” , or “separated one”, of his
brothers, still Mashiach ben Yosef’s self-sacrifice and dedication to the fulfillment of
the goals of the Redemption process, will be recognized and assisted by Hashem.

(138) "‫“ :"וקם שבט בישראל‬and a rod has risen from Yisrael” )‫ .(במדבר כד' יז‬This
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:
"‫“ ,"קם שבט בישראל‬a 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 limits of the natural
order. Thus: "‫ ,"קם‬from the language of: "‫“ ,"קימה‬erecting” or “establishing”, is
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
‫.(אור החיים‬

(139) "‫“ :"קומו ונעלה ציון‬Arise, let us ascend to Tzion” )‫ .(ירמיה לא' ה‬This refers to
the mission of Mashiach ben Yosef in gathering in the exiled Jewish people back to
Eretz Yisrael and Tzion, for the full verse states: ‫"כי יש יום קראו נצרים בהר אפרים‬
"‫“ ,קומו נעלה ציון‬For 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).
Similarly, the expression of: "‫“ ,"קומו‬arise”, used here is from the language of
"‫ ,"קימה‬meaning “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) "‫“ :"קול שאון מעיר‬The sound of tumult comes from the city…” )‫.(ישעיה סו' ו‬
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
period called: "‫“ ,"עקבות דמשיחא‬the Footsteps (heels) of Mashiach”, in which
Mashiach ben Yosef’s self-sacrifice and dedication to his mission, helped achieve the
final and lasting Redemption; as it says: (verse ‫"כאיש אשר אמו תנחמנו כן אנכי :(יג‬
"‫“ ,אנחמכם ובירושלים תנחמו‬Like a man whose mother consoled him, so will I console
you, and in Yerushalayim you will be consoled” (also see (86) above).

(141) "‫“ :"קול התור‬the Voice of the Turtledove”. The verse reads: ‫"הנצנים נראו בארץ‬
"‫“ ,עת הזמיר הגיע וקול התור נשמע בארצנו‬The blossoms have appeared in the land, the
time of singing has come, and the voice of the turtledove is heard in the land”-
)‫ .(שיר השירים ב' יב‬This verse refers to the period leading up to the final
Redemption, called: "‫“ ,"קיבוץ גלויות‬the Ingathering of the Exiles”; whereupon the
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 "‫,"קול‬
“voice” of the Turtledove which preceded the "‫“ ,"תור‬the 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 "‫ ,"קול‬the “voice of the
Turtledove” alludes to Yehoshua bin Nun. The "‫“ ,"תור‬Turtledove”, alludes to
Moshe. This concept is also hinted at by the words: "‫( "קול התר‬without a "‫("ו‬
equaling the same gematria, “741”, as “Mashiach ben Efrayim” i.e. Yehoshua bin
Nun, from the tribe of Efrayim. Also, Moshe’s prior manifestation of Mashiach ben
Yosef is hinted at by the gematria of "‫ ,”747“ ,"קול התור‬equaling that of: “Moshe ben
Amram” (also see (38) above).

(142) "‫“ :"ראש אפרים‬the Head of Efrayim”. In the context of the blessings that
Yaakov gave to Yosef’s sons, Menashe and Efrayim, the Torah relates about Efrayim:
"‫“ ,"וישלח ישראל את יד ימינו וישת על ראש אפרים‬But Yisrael (Yaakov) extended his
right hand and laid it on Efrayim’s head” )‫ .(בראשית מח' יד‬Although Yosef had
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:
"‫“ ,"ראש אפרים‬the 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 "‫( ;"דין‬judgment that dictates human worthiness and effort). Yaakov’s placing of
his right hand on Efrayim’s head, represented that Hashem would assist Mashiach
ben Yosef in his mission with bestowal of spiritual energy and strength stemming
from the middah of "‫( "חסד‬kindness and mercy). For this reason, "‫"ראש אפרים‬
shares the same gematria, “832”, as “Eretz Yisrael”; for the expression of Hashem’s
reciprocal kindness and success to Mashiach ben Yosef’s 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.
Similarly, the phrase: "‫ ,"יד ימינו על ראש אפרים‬shares the same gematria, “1062”, as
the verse: "‫“ ,"חזה ציון קרית מועדנו‬Behold Tzion, city of our festivals” )‫(ישעיה לג' כ‬
(see (48) above).

(143) "‫ :"ראש אמנה‬The verse in )‫ (שיר השירים ד' ח‬says: "‫ ,"תשורי מראש אמנה‬which
literally means: “Look from the (head or) top of (the mountain called) Amanah”.
"‫“ , "ראש‬head”, also denotes “beginning” as in the word: "‫“ ,"ראשון‬beginning” or
“first”. "‫ "אמנה‬is rooted in the word: "‫“ ,"אמונה‬faith”. Thus the verse implies
“looking” as in “contemplating” the early beginnings of faith, experienced by the
Jewish people (see ‫ פירוש רש"י‬to above verse). On a deeper level, this verse is
describing one of the aspects of Mashiach ben Yosef. "‫ "ראש‬alludes to Mashiach
ben Yosef who is called: "‫ ,"ראש‬because he is the initial Mashiach who precedes
Mashiach ben David (see (144) below and (1) above). Also, "‫ "אמנה‬which implies:
"‫“ ,"אמונה‬faith”, is the quality associated with Mashiach ben Yosef, as it says: ‫"צדיק‬
"‫“ ,באמונתו יחיה‬a righteous person will live through his faith” )‫( (חבקוק ב' ד‬see (126)
above).

(144) "‫ :"ראש יוסף‬Regarding the blessings of Yaakov, it says: "‫,"תהיין לראש יוסף‬
“Let them be upon Yosef’s head” )‫ .(בראשית מט' כו‬Yosef is associated with the
expression of: "‫“ ,"ראש‬head” or “beginning”, because Mashiach ben Yosef, who
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: "‫.("אפרים בכורי‬

(145) "‫“ :"רוח א-לקים מרחפת על פני המים‬the spirit of G-d hovered upon the surface
of the waters” )‫ .(בראשית א' ב‬The "‫“ ,"רוח א-לקים‬spirit of G-d” referred to here is
the spiritual aspect of Mashiach ben Yosef )‫ מדרש רבה ב' ד‬and ‫( .(זהר ח'א רמ ע'ב‬This
is in part because the quality of the name: "‫ ,"א-לקים‬relates to the middah of "‫"דין‬
(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
expression of: "‫ "רוח א-לקים‬and Mashiach ben Yosef is seen when Pharaoh and his
servants describe Yosef, the spiritual progenitor of Mashiach ben Yosef, as:
"‫“ ,"איש אשר רוח א-לקים בו‬a man in whom there is the spirit of G-d” -
)‫.(בראשית מא' לח‬
(146) "‫“ :"רגלי מבשר‬the feet (or footsteps) of the herald” )‫ .(ישעיה נב' ז‬The “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)
above for further explanation). Similarly, the term: "‫“ ,"מבשר‬herald”, Kabbalistically
refers to the sefirah of Yesod, to which Mashiach ben Yosef is spiritually rooted (see
(15), (28), (51) and (56) above).

(147) "‫“ :"ששון ושמחה‬Joy and Gladness”. The verse reads: ‫"ופדויי ה' ישבון ובאו ציון‬
"‫“ ,ברנה ושמחת עולם על ראשם ששון ושמחה ישיגו ונסו יגון ואנחה‬Then the redeemed of
Hashem will return to Tzion with glad song, with eternal gladness on their heads.
They will attain joy and gladness, and sadness and sighing will flee” )‫ .(ישעיה לה' י‬The
“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: "‫,"ששון‬
“Joy”, alludes to Mashiach ben Yosef and "‫“ ,"שמחה‬Gladness”, alludes to Mashiach
ben David. This is the part of the deeper meaning behind the gemara in ):‫(סוכה מח‬
which records a discussion between "‫ "ששון‬and "‫ ,"שמחה‬which in fact is an allusion
to Mashiach ben Yosef and Mashiach ben David.

(148) "‫“ :"שים באזני ישועה כי מחה אמחה את זכר עמלק מתחת השמים‬Place (or recite) it
in the ears of Yehoshua, that I shall surely erase the memory of Amalek from under
the heavens” )‫ .(שמות יז' יד‬This verse contains an allusion to Mashiach ben Yosef’s
possession of the spiritual quality called: "‫ ,"סוד" ."סוד‬literally 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
Redemption. For this reason Moshe was told to: "‫“ ,"שים באזני ישועה‬Place (or
recite), in the ears of Yehoshua”: The word: "‫“ ,"באזני‬in the ears”, shares the same
gematria, “70”, as "‫ ."סוד‬Yehoshua manifested the mission of Mashiach ben Yosef
of his generation (see (72), (47) and (27) above). Thus the verse can be conceptually
read as: "‫“ ,"שים סוד ישועה‬Place (or recite): “Sod”, the inner hidden dimension of
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) "‫“ :"שדות בכסף יקנו‬They will buy fields with money”. The verse relates: ‫"שדות‬
"'‫“ ,בכסף יקנו...כי אשיב את שבותם נאם ה‬They will buy fields with money…for I will
return their captivity- the word of Hashem” )‫ .(ירמיה לב' מד‬When the Jewish people
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
sold Yosef, their brother, into slavery; as it says: "‫ ,"על מכרם בכסף צדיק‬for their
selling a righteous man for money” )‫ (עמוס ב' ו‬i.e. Yosef HaTzaddik. The expenditure
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 )'‫ (לב‬follows the chapter )'‫ (לא‬that deals
with the topic of the ingathering of the exiles through Mashiach ben Yosef (see (1)
above).

(150) "‫“ :"שריה בן דן‬Shriyah son of Dan”. The Zohar )‫ (ח'ג קצד ע'ב‬teaches that
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 Jewish people.

(151) "‫“ :"שומע יוסף‬The 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
Yosef. The Torah relates: "‫“ ,"והם לא ידעו כי שומע יוסף‬Now, they did not know that
Yosef understood…” )‫ .(בראשית מב' כג‬On a deeper level the Torah is stressing that
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
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
gematria of the words: "‫ ,"שמע יוסף‬share the same 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) "‫“ :"שארית יוסף‬The remnant of Yosef” )‫ .(עמוס ה' טו‬The Midrash Tehillim '‫(ג‬
)‫ ג‬says, based on the above expression of "‫“ ,"שארית יוסף‬the 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” also 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) "‫“ :"שיבת ציון‬the captivity of Tzion”. The entire chapter in )'‫ (תהילים קכו‬which
begins with: "‫“ ,"שיר המעלות בשוב ה' את שיבת ציון‬A song of 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 )‫ (מו' ה‬regarding the re-establishment of
Yerushalayim, the verse relates: "‫“ ,"יעזרה א-לקים לפנות בקר‬G-d will help it, towards
morning”. The word: "‫ "לפנות‬shares the same gematria, “566”, as “Mashiach ben
Yosef”, and the phrase: "‫ "לפנות בקר‬is equal to the same gematria, “868”, as ‫"שיבת‬
"‫ .ציון‬Thus G-d’s helping Tzion, "‫“ ,"לפנות בקר‬towards the morning”, that is, during
the period of "‫ ,"שיבת ציון‬where Hashem returns the exiled Jewish people to Eretz
Yisrael, will be achieved through Mashiach ben Yosef (also see (91), (30) and (13)
above).

(154) "‫“ :"שבי אל עריך‬Return to your cities” )‫ .(ירמיה לא' כ‬The entire chapter where
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
(see (1) above). Because of the connection of "‫“ ,"קיבוץ גלויות‬the ingathering of the
exiles” to the mission of Mashiach ben Yosef, the words: "‫“ ,"שבי אל עריך‬Return to
your cities”, shares the same gematria as "‫“ ,"עדות ביהוסף‬a testimony for Yosef
(literally Yehosef)”; Yosef being the spiritual progenitor of Mashiach ben Yosef (also
see (117) above).

(155) "‫ :"תפוח‬The verse in Shir HaShirim )‫ (ב' ג‬relates: ‫"כתפוח בעצי היער כן דודי בין‬
"‫“ ,הבנים‬Like an apple among the trees of the forest, so is my Beloved among the
sons”. The "‫“ ,"תפוח‬apple” here alludes to Mashiach ben Yosef, whose efforts in
bringing about the final Redemption are at times: “among the trees”, that is, hidden
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).

(156) "‫“ :"תקון עולם במלכות ש-די‬World Rectification through the sovereignty of
Shakkai” (literally G-d’s Name: Shaddai). The essential and principle purpose of all
the efforts of Mashiach ben Yosef, during the period of "‫“ ,"עקבות דמשיחא‬the heels
(footsteps) of Mashiach”, which 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
ultimately to achieve: "‫“ ,"קידוש השם‬Sanctification of Hashem’s Name” among the
nations of the world and to establish Hashem’s authority and sovereignty over all
peoples; called: "‫ ."תיקון עולם במלכות ש- די‬This is the process expressed in
)‫"עין בעין יראו בשוב ה' ציון פצחו ורננו יחדו חרבות ירושלים כי נחם ה' :(ישעיה נב' ח-ט‬
-‫עמו גאל ירושלים חשף ה' את זרוע קדשו לעיני כל בגוים וראו כל אפסי ארץ את ישועת א‬
"‫“ ,לקינו‬With 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”. (a) “With their own eyes they will see that Hashem returns to Tzion” refers to
"‫“ ,"קיבוץ גלויות‬the ingathering of the exiles to Eretz Yisrael”.
(b) “Burst out, sing glad song in unison, O ruins of Yerushalayim”, refers to ‫"בנין‬
"‫“ ,ירושלים וביעון שממת הארץ‬the rebuilding of Yerushalayim and removal of the
desolation of the land”. (c) “for Hashem has comforted His people; He will have
redeemed his Yerushalayim” refers to "‫“ , "גאולת האמת‬the redemption of truth”, i.e.
the true understanding of the Torah and Hashem’s will, which essentially takes place
in Yerushalayim, the “city of truth”. (d) “Hashem has bared His holy arm before the
eyes of all the nations” refers to "‫“ ,"קידוש השם‬the sanctification of G-d’s Name”
among the nations. (e) “all the ends of the earth will see the salvation of our G-d”
refers to "‫“ :"תקון עולם במלכות ש-די‬World Rectification through the sovereignty of
Shakkai” (literally G-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 17th 2009

								
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