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 ציון", “The 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”.

The name Efrayim refers to Mashiach ben Yosef who is descended :"אפרים" (1)from the tribe of Efrayim; specifically in the context of Yirmiyahu’s prophecy found

in )'ירמיה לא( where the name “Efrayim” appears as:

(a) "אפרים בכורי", “Efrayim, My firstborn”;

(b)"הר אפרים", “the Mountain of Efrayim”;

(c) ""אפרים מתנודד , “Efrayim wanders”; and

(d) "הבן יקיר לי אפרים", “Efrayim 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: ציון אל ה' ים קומו ונעלה"נצרים קראו מהר אפר-

-לקינו-א ,“the 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' טז says: "עורי צפון ובואי תימן", “Awake from the north and come from

the south”. The first letters of each word in that phrase is, all together עצו''ת , , equal to the gematria of “Mashiach ben Yosef”(566). “Efrayim, My precious son” represents how Mashiach ben Yosef is spiritually rooted in the sefirah of Gevurah which receives from the sefirah of Chesed, meaning Gevurah whose purpose is ultimately motivated and governed by Chesed. “Efrayim” represents Gevurah, for Yosef placed him to Yaakov’s left when Yaakov was to bless Menashe and Efrayim

the left representing Gevurah. Yaakov moved his right hand onto ;)בראשית מח' יג(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 לי", “My 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"

Whenever I speak of him, I remember him more and more”; and“ ,אזכרנו עוד"

Hashem pledges: “I will surely take pity on him” )לא' יט(.

The time I should have rested will become a day of“ :"אנוח ליום צרה" (2)

distress” )חבקוק ג' טז(. This 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(

It will be a time of trouble for Yaakov, but he shall be saved from it”. It is“ , יושע"

also known that any usage of the language of "ישועה", refers 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.

Truth will sprout from earth and“ :"אמת מארץ תצמח וצדק משמים נשקף" (3)

Righteousness will peer from heaven” )תהילים פה' יב(. The next verse continues,

Hashem, too, will provide what is good, and our“ ,"ה' יתן הטוב וארצנו תתן יבולה"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 "דין", “Judgment” 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, "טוב", and the land of Eretz Yisrael yielding its physical, as well as spiritual,

fruits; "וארצנו תתן יבולה".

The stone the builders despised has become“ :"אבן מאסו הבונים היתה לראש פינה" (4)

the cornerstone” לים קיח' יב(י)תה . This 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"פ, has a total gematria of “161”; the same gematria as

was added to it, the night before Yosef "ה" Yosef’s name, when the letter ;"יהוסף"

first spoke with Pharaoh (see :סוטה לו).

-”a perfect and honest weight (shall you have)“ :"אבן שלימה וצדק" (5)

This refers to Mashiach ben Yosef, who is connected to the middah .)דברים כה' טו(

of "דין", “Judgment”; represented by the weights, which judge and assess value, the

aspect of "דין". It thus follows that the next paragraph in the Torah deals with the mitzvah of wiping out Amalek; which is also associated with the mission of Mashiach ben Yosef (see (55), (62) and (78) below). The conceptual progression continues into

the beginning of the next paragraph in the Torah, the parsha of "כי תבוא", which 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.

Light is sown for the Righteous, and for the“ :"אור זריע לצדיק ולישרי לב שמחה" (6)

upright of heart, gladness” )תהילים צז' יא(. Any usage of: צדיק"" , without specification, in Tanach, refers to Mashiach ben Yosef, stemming from Yosef, who

essentially personified the “Tzaddik”. (See also Zohar: ב'ח"א נט ע , which associates

the "צדיק" of this verse, with Yosef; and see (121) and (127) below)

This refers to .)איכה ב' ד( ”the Tent of the Daughter of Tzion“ :"אהל בת ציון" (7)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 נד' ב( )ישעיה Broaden/expand the place of your“ :"הרחיבי מקום אהלך" :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, "ציון", “Tzion” 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.

The Midrash Tehillim and .)תהילים כב' א( ”the Morning Star“ :"אילת השחר" (8)

gemara ):מגילה טו( describe this verse as referring to Queen Esther, of Megillas

Esther; who prayed to Hashem, in the following verse: "אלי אלי למה עזבתני", “My 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"

Such is the Redemption of Yisrael, at first it comes a little bit at a time“ ,מנפצת ובאה"

until it breaks through and arrives” שלמי ברכות א' ה()ירו . This 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"

for Mashiach ben Yosef is sent out into ;)בראשית מט' כא( ”a Hind sent off“ ,שלוחה"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.

For G-d shall save Tzion and he will build“ :"א-לקים יושיע ציון ויבנה ערי יהודה" (9)

the cities of Yehudah”)תהילים סט' לו(. This similarly connects to the verse דלותי ולי"

I was brought low, but He (Hashem) saved me” (see (27) below). Mashiach“ ,יושיע"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.)

And, a .)תהילים ד' ב(”You have relieved me in my distress“ :"בצר הרחבת לי" (10)

similarly connected verse: ה"-ה ענני במרחב י-"מן המיצר קראתי י , “From the straits I

called out to G-d, G-d answered me with expansiveness” )תהילים קיח' ה( . Any

unspecific messages related to calling out from "צר", “distress”, 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 'ו( )תהילים פא :

וסף שמו"עדות ביה" , “He appointed it as a testimony for Yosef (Yehosef): בצרה קראת"

אענך בסתר רעם" ואחלצך , “In distress you called out, and I released you; I answered

you when you called privately with a thunderous reply”)ח(; the connection here to Yosef/Mashiach ben Yosef becomes quite apparent.

The .)דברים לג' יז( ”A firstborn, an ox, glory unto him“ :"בכור שורו הדר לו" (11)

ox”, represents Mashiach ben Yosef. The ox appears in Yechezkel’s vision“ ,"שור"

on the left side )יחזקאל א' י( which represents "דין", human effort dictated by the sefirah of Gevurah. Also, Kabbalah teaches that the left side is the north direction,

and in the (as expressed by the directions in relation to the Beis HaMikdash)"צפון"

verse in Shir Hashirim )ד' טז(: -"עורי צפון ובואי תימן" ""צפון ; refers to Mashiach ben

Yosef (see (1) above). Similarly, "שור" refers to Mashiach ben Yosef, in the verse in

Yeshayahu: :)משלחי רגל השור והחמור )לב' כ"" , “Sending the ox and the donkey”-

בראשית א' (אמדרש תנחומ and זהר חדש מט' ע'א קוניי)ת .

The gematria of .)בראשית כח' ג(”…May El Shaddai bless you“ :"ברכת א-ל שד-י" (12)

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).

This verse .)תהילים קכו' ו(”will return (come) in exultation“ :"בוא יבוא ברנה"(13)

refers to both Mashiach ben Yosef and Mashiach ben David. "בוא", refers to

Mashiach ben Yosef, the first Mashiach, who is followed by "יבוא", the subsequent Mashiach ben David (also see (91) below).

At dawn, as I arrange (my prayer) before You, I wait“ :"בקר אערך לך ואצפה"(14)

expectantly”)בקר" .)תהילים ה' ג", “dawn/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 לך", which is 643; the same

as "עדות ביהוסף", “a testimony for Yosef(Yehosef)(see (10) above).

"ויהי ברכת ה' בכל אשר יש לו בבית :The full verse reads :"ברכת ה' בבית ובשדה" (15)

Hashem’s blessing was in whatever he (his master) owned, in the house and“ ,ובשדה"

in the field”)בראשית לט' ה(. The 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 )סוד( understanding behind this is that Yosef is spiritually rooted in the sixth sefirah of Yesod; the sefirah that channels all the spiritual energy and blessing of the higher sefiros into actual fruition. Thus, “Yosef”

which has the gematria of “156”, is equal to the combined gematria of ו –ה –"י–

six times; that name of Hashem being associated with bestowal of blessing, and ,ה"six times, because of the corresponding sixth sefirah, Yesod.

”in quiet and in confidence will be your might“ :"בהשקט ובבטחה תהיה גבורתכם" (16)

בבטחה"בהשקט ו" .)ישעיה ל' טו( , “in 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.

"והיה בית יעקב אש ובית יוסף :The full verse reads :"בית יעקב אש ובית יוסף להבה" (17)

"ובית עשו לקש להבה , “the house of Yaakov will be a fire and the house of Yosef a

flame and the house of Eisav straw” )עובדיה א' יח(. This 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 י')מדרש תנחומא כי תצא ,בבא בתרא קכג'( , namely, through Mashiach ben Yosef (also see (128) below).

"הנני נתן לו את בריתי :About Pinchas ben Elazar, Hashem says :"ברית שלום" (18)

,"ברית" Both .)במדבר כה' יב( ”Behold I give him My covenant of peace“ ,שלום"

(“covenant”) and "שלום", (“peace”) are associated with the sefirah of Yesod ח'ג )זהר

this is the sefirah essentially connected to Yosef and ;קטו ע'ב, זהר ח'א לב ע'א(subsequently Mashiach ben Yosef (see (15), (51) and (79)). Also, Pinchas, from his

mother’s side, is descended from Yosef קט:()בבא בתרא and spiritually manifests the

qualities of Mashiach ben Yosef )שער הגלגולים הקדמה לב(.

- ”In distress you called out, and I released you“ :"בצרה קראת ואחלצך" (19)

and being answered, or )"צרה"( Instances of calling out from distress .)תהילים פא' ו(redeemed, are connected to the aspect of Mashiach ben Yosef. (See (10) above)

"כי בהר ציון ובירושלים תהיה :The verse reads :"בשרידים אשר ה' קורא" (20)

on the mountain of Tzion and in Yerushalayim“ ,פליטה...ובשרידים אשר ה' קורא"

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:"ובשרידים", “and among the survivors” (whom Hashem summons) shares the same gematria, (566), as “Mashiach ben Yosef”.

-”In ease and peacefulness will you be saved“ :"בשובה ונחת תושעון" (21)

(יה ל' טוישע) . This 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'א( that the word "בשובה"here denotes returning in

.repentance” (which is similarly inferred by the Targum to the verse)“ ,"תשובה"

ה" –"שוב can be broken down into"תשובה" , the returning of "ה". This implies that

when Knesses Yisrael, referred to as "ה"( which in Kabbalah represents the Malchus

of Hashem as manifested in the world by Knesses Yisrael) returns in תשובה, what

results is: "ונחת", which can be broken down into "ו" "נחת", the "ו" “rests” or is

“placed” upon them. "ו", in Kabbalah, represents "קודשא בריך הוא" (The 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 "ה";( the six

sefiros are represented by "ו" which has the gematria value of six and is the sixth

letter of the aleph beis). Thus, the unity of "קודשא בריך הוא" and "כנסת ישראל",

(“The Holy One, Blessed be He” and “Knesses Yisrael”) through תשובה,

‘repentance” brings together the "ו" and the final "ה" that make up the last two

letters of Hashem’s Name( ה –ו –ה –י ). According to Kabbalah, it is the joining together of these last two letters of Hashem’s Name that results in the light of the Redemption being actualized and received by the Jewish people. Thus, the final word

of the verse: "תושעון", “ you will be saved”, expresses the completion of the concept of Redemption. And since the final Redemption is actualized in Eretz Yisrael,

has the gematria of “832”; equal to “Eretz Yisrael”. Mashiach ben Yosef’s "תושעון"

mission includes affecting the aspect of: "בשובה", the 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 )סוד( which awakens the souls of the Jewish people to return to Hashem and His Torah (see (98) below). The efforts of Mashiach ben Yosef on these two levels allows Hashem to restore His close relationship with the Jewish people and bestow spiritual and material blessing upon them; and allows for the light of the Redemption (through the coming together of the

.to shine forth (ה and ו

.(מסכת יומא משנה ג' א :see) ”The flash of morning light“ :"ברק השחר" (22)

and (morning light)"בקר" contains the same letters as the word (flash of light)"ברק"

thus alludes to the aspect of "בקר" , as it connects to Mashiach ben Yosef (see (14) above). The breaking through of the morning light represents the manifestation of Mashiach ben Yosef as the force of transition from “night”, exile, to “morning”, redemption (also see (8) above).

The . )ירמיה לא' ח(”Through supplications I will bring them“ :"בתחנונים אובילם" (23)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"

.”With weeping they will come, and through supplications I will bring them“ ,אובילם"

,is gematria “566”; the same as “Mashiach ben Yosef”; this implies that "בתחנונים"

through Mashiach ben Yosef, “I will bring them”. The Zohar teaches (וישב זהר חדש

that the “weeping” and low-spirited state of the peoples return is a national דף כט(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: לא שמענו"ננו אלינו וח"ראינו צרת נפשו בהת , “we saw his heartfelt

anguish when he pleaded with us, and we paid no heed” )בראשית מב' כא(. Therefore, when Mashiach ben Yosef brings back the remaining exiles, they will be “weeping”

and in an impoverished, anguished state, upon return. Also, "בבכי" is gematria “34”,

equal to that of the word "דל", meaning impoverished or lowly. Thus "בבכי יבואו"

implies "דל יבואו", “impoverished/lowly” they will come, when: "ובתחנונים אובילם", I bring them through Mashiach ben Yosef (also see (149) below).

the angel Gavriel”. Gavriel is the angel associated with“ :"גבריאל )המלאך(" (24)

, -זהר ח'א רלה ע'א( ”Judgment” and ‘human effort/struggle“ ,"דין"

ח'ב מב ע'א זהר) . Because Mashiach ben Yosef is spiritually rooted in דין, he is connected to the angel Gavriel and Gavriel contributes, spiritually, to the quality of

Mashiach ben Yosef’s mission; both in challenging him through דין, and elevating

and refining him, spiritually, through דין. Because of their essential connection, it is

the angel Gavriel who comes to Yosef and by adding the letter "ה"to his name,

teaches him the 70 languages, the night before his meeting with Pharaoh ):סוטה לו(.

The .)תהילים קג' ד( ”Who redeems your life from the pit“ :"גואל משחת חייכי" (25)

word "גואל", “Redeemer”, can refer to Mashiach ben Yosef (see also (84) below).

The word "שחת", used here, when spelled out in miluy form: שון חית תיו, shares the

same gematria, (1194) as the phrase: "סכו ומעונתו בציון" בשלום , “His Tabernacle was

in Shalom (Yerushalayim) and His Dwelling in Tzion” ()תהילים עו' ג . Thus, 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"

can be understood more deeply. The life of the Jewish people being redeemed ,חייכי"from the “pit” is describing the return of the Jewish people to Tzion, from exile, and the rebuilding of the Beis HaMikdash; all achieved through Mashiach ben Yosef.

-”a garden locked… a spring sealed up“ :"גן נעול מעין חתום" (26)

ר השירים ד' יב()שי . “A garden locked” alludes to the concept of "סוד"; the hidden, Kabbalistic dimension of the Torah, whose development and revelation are also the

goals of Mashiach ben Yosef (see (98) below). In expression of this, the word "נעול",

“locked”, referring to "סוד", has the same gematria (156) as “Yosef”. Also, the word

is equal to the same gematria (566) as ,סמך וו דלת :itself, in miluy form "סוד"“Mashiach ben Yosef”’ (see (98) below).

This .)תהילים קטז' ו( ”I was brought low, but He saved me“ :"דלותי ולי יהושיע" (27)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 נב(, The AriZaL and the Vilna Gaon taught, based on the

Zohar (see רכג רג, )זהר ח'ג דף that 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

.)ספר מדרש שלמה עמ' כח and שער העמידה פרק יט'

This alludes .)מגילת אסתר ט' ל( ”words of peace and truth“ :"דברי שלום ואמת" (28)

to an aspect of Mashiach ben Yosef’s mission. In Kabbalah, "שלום", “peace”, is

connected to the sefirah of “Yesod” ח'ג קטו ע'ב()זהר , and "אמת", “truth”, is

connected to the sefirah of “Malchus” )זהר ח'א ב ע'ב(. The 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.

This .)תהילים כ' ז( ”Hashem has saved his anointed one“ :"הושיע ה' משיחו" (29)

entire chapter of Tehillim )'פרק כ( which begins: "יענך ה' ביום צרה", “May 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 פסוק ג): ישלך עזרך"

מקדש" , “May he dispatch your help from the Sanctuary (Holies)”. The words עזרך"

have the gematria of “741”; equal to that of “Mashiach ben Efrayim” (see (1) מקדש"above).

”Those who tearfully sow will reap in glad song“ :"הזורעים בדמעה ברנה יקצרו" (30)

This describes the period leading up to the final Redemption, called .)תהילים קכו' ה(

the heels (footsteps) of Mashiach”. During this time, all good and“ ,"עקבות דמשיחא"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"

He who bears the measure of his“ ,ובכה נשא משך הזרע הא יבוא ברנה נשא אלמתיו"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).

”...Mountains of Yisrael, give forth your branch“ :"הרי ישראל ענפכם תתנו" (31)

and“ ,"ופריבם תשאו לעמי ישראל כי קרבו לבוא" :The verse continues .)יחזקאל לו' ח(bear your fruit for my nation Yisrael, for they are soon to come”. Based on this verse

ChaZaL taught )'סנהדרין צח( that there is no greater sign of the imminent redemption as the land of Eretz Yisrael bearing wholesome fruit and produce. They

also stated 'מגילה יז() that 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.

Mountain of Tzion, by the northern side”. The verse“ :"הר ציון ירכתי צפון" (32)

begins: הארץ הר ציון ירכצי צפון""יפה נוף משוש כל , “The fairest of sites, joy of all the

earth, Mountain of Tzion, by the northern side…” )תהילים מח' ג(. This verse alludes

to Mashiach ben Yosef, hinted at by the word "ציון", “Tzion”, which shares the

same gematria as “Yosef” (156). Also "צפון", “north”, 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).

The rest .)בראשית מח' טז( ”…the angel that redeems me“ :"המלאך הגואל אותי" (33)

of the verse relates: "ב וידגו לרב בקר...המלאך הגואל אותי מכל רע יברך את הנערים

May the angel that redeems me from all evil, bless the lads…and may they“ ,הארץ"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 יוסף(. This 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.

Glory and majesty are His work and His“ :"הוד והדר פעלו וצדקתו עומדת לעד" (34)

righteousness endures forever” )תהילים קיא' ג(. This verse alludes to the qualities of

Mashiach ben Yosef: "הוד", “glory” is connected to the middah of "דין", “judgment

(that dictates human effort and worthiness)” (ת' כב סח ע'ב תיקוני זהר) . This is the middah that governs Mashiach ben Yosef’s mission, in the Redemption process.

Similarly, "הדר", “majesty” is connected to Mashiach ben Yosef, about which it says:

see) דברים לג' יז() ”a firstborn, an ox, glory/majesty unto him“ ,"בכור שורו הדר לו"

(11) above). (Additionally, "צדקתו", the quality of the “Tzaddik”; is connected to Mashiach ben Yosef” (see (6) above).

,The smallest will increase a thousand-fold“ :"הקטן יהיה לאלף והצעיר לגוי עצום" (35)

and the youngest into a mighty nation” )הקטן" .)ישעיה ס' כב", “the smallest one”,

refers to Efrayim, the youngest of Yosef’s two sons, as it says: אחיו הקטן יגדל ממנו"

,his younger brother (Efrayim) shall become greater than he“ ,וזרעו יהיה מלא הגוים"

and his offspring’s (fame) will fill the nations” )בראשית מח' יט(. Similarly, "הצעיר",

“the youngest” refers to Efrayim )מח' יד(. The 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

to a thousand”. According to Kabbalah, all the human efforts, struggles “ ,"לאלף"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” (אלף)can become manifest, through the coming of Mashiach ben David and the final Redemption. These 999 rectifications are accumulated through the efforts of each respective

Mashiach ben Yosef, throughout the generations. Thus, "הקטן יהיה לאלף", implies

that the efforts of “Efrayim” "הקטן"() i.e. Mashiach ben Yosef are: "לאלף", “until the thousand”, that is, “one less than a thousand”; the 999 spiritual rectifications achieved by Mashiach ben Yosef (also see (60) below).

.)ישעיה נד' ב( ”Broaden/expand the place of your tent“ :"הרחיבי מקום אהלך" (36)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 "מחריב", “a destroyer”

”an expander“ ,"מרחיב" and Mashiach ben Yosef, who is called a ;)תהילים ט' ז(

because Amalek attempts to destroy the spiritual structure and ;)תהילים קיח' ה(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 תהילים ט' ימדרש and (78) below).

”Mount Tzion that falters not, but abides forever“ :"הר ציון לא ימוט לעולם ישב" (37)

Mountain of“ ,"הר ציון" This refers to Mashiach ben Yosef, called .)תהילים קכה' א(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 ימוט", “a

righteous one will never falter” )משלי י' ל( ( see (6) above).

The blossoms have“ :"הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו" (38)appeared in the land, the time of singing has come, and the voice of the turtledove is

heard in the land” )שיר השירים ב' יב(. The first part of the verse: “The blossoms have

appeared in the land”, alludes to the period, called: "עקבות דמשיחא", “the heels

(footsteps) of Mashiach” ):סוטה מט(; that 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: אחישנה" "בעתה , “in its time, I will hasten it” ס' כב()ישעיה . Once 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).

and Yosef recognized his brothers, but“ :"ויכר יוסף את אחיו והם לא הכירוהו" (39)

they did not recognize him” ח()בראשית מב ' . This 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

and the Redemption )סוטה מט:( the heels (footsteps) of Mashiach“ ,"עקבות דמשיחא"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).

This .)בראשית מט' כד( ”But his bow was firmly emplaced“ :"ותשב באיתן קשתו" (40)quality expressed by Yosef, is also an important quality of Mashiach ben Yosef. It

refers to the enduring strength and resolve required during the period called וץ "קיב

the ingathering of the exiles” and all the efforts surrounding settling Eretz“ ,גליות"Yisrael.

”Now Yosef, he was the ruler over the land“ :"ויוסף הוא השליט על הארץ" (41)

Since Egypt was a land filled with immoral character and the spirit of .)בראשית מב' ו(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 תשם", “Provide seed so that we may

live, and the land will not become desolate” )בראשית מז' יט(. The phrase: והאדמה לא"

the land will not become desolate” shares the same gematria, (832) as “Eretz“ ,תשם"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).

His Tabernacle was in Shalom (Yerushalayim)“ :"ויהי בשלום סכו ומעונתו בציון" (42)

and His Dwelling in Tzion” )ציון" .)תהילים עו' ג", “Tzion” alludes to Mashiach ben Yosef; “Tzion” having the same gematria, “156” as “Yosef”. The usage of

Tabernacle” or “Shelter” in this verse to describe the Beis“ ,(”Sukkah“)"סוכה"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).

appears "זהירא עילאה" The Uppermost Light”. The concept of“ :"זהירא עילאה"(43)

in the Zohar and Shaar HaGilgulim )הקדמה לו(. In Kabbalistic terms, Yosef as well as

the angel Metatron (see יד: חגיגה ) are spiritually rooted in the level of Adam

HaRishon’s collective soul, called "זהירא עילאה", “the 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 רון שר הפנים""מטט , “Metatron 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).

Remember the days of yore, understand“ :"זכור ימות עולם בינו שנות דור ודור" (44)

the years of generation after generation” )דברים לב' ז(. This 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' טז() . For this reason, Yehoshua bin Nun, manifesting the qualities of

Mashiach ben Yosef, fought against Amalek (see י-שמות יז' ח and (141) below).

Peace” alludes to“ ,"שלום" .)זכריה ח' יב( ”the seed is of peace“ :"זרע השלום" (45)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 ם""שלו (see (17) above).

”Life, he requested of you, you gave it to him“ :"חיים שאל ממך נתת לו ארך ימים" (46)

;This is one of the prayers that David made for Mashiach ben Yosef .)תהילים כא' ה(that he survive the difficulties involved in his mission, and be successful (see (27)

above). Similarly, the AriZaL taught )שער הכוונות( that when reciting this verse, one should intend that it be a prayer for Mashiach ben Yosef; that he live and be successful.

:The full verse reads .)שמות יז' יג( ”The sword of Yehoshua“ :"חרב יהושע" (47)

And Yehoshua weakened Amalek and its“ ,"ויחלש יהושע את עמלק ואת עמו לפי חרב"

people with the swords blade”. The "חרב", “sword” 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)).

The .)ישעיה לג' כ( ”Behold Tzion, city of our festivals“ :"חזה ציון קרית מועדנו" (48)

verse reads: "חזה ציון קרית מועדנו עיניך תראינה ירושלים נוה שאנן", “Behold Tzion,

city of our festivals, your eyes will see Yerushalayim, the tranquil abode…” This verse alludes to the efforts of Mashiach ben Yosef in re-establishing Tzion and Yerushalayim through human effort and development. Yosef is the progeny of Rachel, who kabbalistically represents the concept of receiving Hashem’s blessing and light, as a result of human effort and struggle. That is, “Rachel” represents Klal Yisrael’s physical, 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 מועדנו" the first

letters of each word: חצק"מ together, equals the same gematria, “238”, as “Rachel”. The second part of the verse: “Your eyes will see Yerushalayim, the tranquil abode” refers to the human effort and input that was necessary in order to make Tzion an abode for the Shechinah and achieve the revelation of “Behold Tzion, city of our festivals”; namely the aspect of “Rachel”, passed down to Mashiach ben Yosef, the son of Rachel.

Portions“ ,"חבלים נפלו לי בנעימים" :The actual verse reads :"חבלים בנעימים" (49)

have fallen to me in pleasant places” )תהילים טז' ו(. Although the word "חבלים" in this context can mean “portions”, it can also mean : “pangs” or “pains”, as in the

expression: "חבלי לידה", “birth 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 משיח", “the 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 "חבלים" that 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.

- the wisdom of the scribes (i.e. the sages)”. The Gemara“ :"חכמת סופרים" (50)

teaches that during the period called )סוטה מט:( עקבות דמשיחא" " , “the 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 סופרים", refers 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 סופרים" because the word "סופרים" implies

“counting’s” or “calculations”, from the root "ספר"(“spor”), 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.

:teaches )בבא קמא נה'( Good, is rooted in Yesod”. The Gemara“ : "טוב ביסוד"(51)

in a dream, it is"ט" One who sees the Hebrew letter“ ,"הרואה ט' בחלום סימן טוב לו"

a good sign for him”. This implies that the Hebrew letter "ט", represents the concept

of "טוב", “good”. ב""טו , in Kabbalah, is connected to the sefirah of Yesod. This is because good and blessing are channeled through Yesod (see (15) above). This is the

meaning of the verse "טוב עין הוא יברך", “One with a good eye, he will be blessed”

which, on one level, is referring to Yosef, and subsequently, Mashiach ,)משלי כב' י(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.

:reads )לא' כ( Good, is in the north”. The verse in Tehillim“ :"טוב בצפון" (52)

How abundant is Your goodness that You have stored“ ,"מה רב טובך אשר צפנת..."

away…” The word "צפנת", “you have stored away” also is connected to the word

meaning “north”. This is because all good and blessing comes from the ,"צפון"

“north”, "צפון", which 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).

This .)משלי כב' י( ”One with a good eye, he will be blessed“ :"טוב עין הוא יבורך" (53)verse alludes to the quality of Mashiach ben Yosef as he is connected to the aspect of

,and thus is worthy of drawing down good and blessing to the Jewish people ,"טוב"in reciprocation for his efforts in the Redemption process (see (51) above).

.”Yosef, as the son of Rachel, and as the son of Yaakov“ :"יוסף בן רחל ובן יעקב" (54)Mashiach ben Yosef (stemming from Yosef) can be divided into two aspects:

the‘ ,"ארץ" Yosef, the son of Rachel, from the aspect of“ ,"יוסף בן רחל מארץ"(1)

earth”, and (2)"יוסף בן יעקב משמים", “Yosef, the son Yaakov, from the aspect of

heaven”. The two facets of Mashiach ben Yosef can be understood as“ ,"שמים"

follows: At times, a respective Mashiach ben Yosef can primarily manifest the aspect

of "ארץ"; the aspect of "מקבל", “receiving”, (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 "שמים"; the aspect of

Bestowal”, (which is connected to the sefirah of “Yesod”) in that“ ,"משפיע"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 "ארץ", simultaneously.

-there is a hand on the throne of G“ :"יד על כס י-ה מלחמה לה' בעמלק מדור ודור" (55)

d, Hashem maintains a war against Amalek from generation to generation” 'שמות יז(

This charge was given to Yehoshua bin Nun, who manifested the mission of .טז(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.

the Union of Yesod and Malchus”. One of the principle“ :"יחוד יסוד ומלכות" (56)

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 ה( that:

"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 )כעיר שחברה לה יחדו""ירושלים הבנויה :)קכב' ג , “The 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”).

G-d has afflicted me exceedingly, but He did“ :"יסור יסרני י-ה ולמות לא נתנני" (57)

not give me over to death” )תהילים קיח' יח(. This 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.

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

This refers to the quality of Yosef, and subsequently Mashiach ben Yosef, in .ו(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).

May his“ ,"יהי שמו לעולם לפני השמש ינון שמו" :The verse reads :"ינון שמו" (59)

name endure forever, may his name ( "ינון" ) connote mastery, as long as the sun

endures” )תהילים עב' יז(. The Gemara ):סנהדרין צח( , based on this verse, identifies

as being one of the names of Mashiach. The intention of this statement is"ינון"

directed toward Mashiach ben Yosef, for "ינון" connotes “mastery” and

“sovereignty”, which is rooted in the middos of "דין"and “Gevurah”; the qualities which are essentially connected to Mashiach ben Yosef (see (34), (32), (24), (11), (5) and (1) above).

There is hope for your future-the“ :"יש תקוה לאחריתך נאם ה' ושבו בנים לגבולם" (60)

word of Hashem- and your children will return to their border” )ירמיה לא' טז(. The

entire chapter here )'לא( is dealing with the topic of Mashiach ben Yosef and his mission in gathering the exiles back to Eretz Yisrael (see (1) above). This verse is Hashem’s response to Rachel, who “weeps for her children” who are in exile. Hashem’s response, essentially, is that Mashiach ben Yosef, her descendent, will act

in returning the Jewish people to Eretz Yisrael: "לאחריתך", meaning, 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 לאחרתיך", contains a deeper message about

the nature of the “hope” for the future; for the word "תקוה"can be conceptually

broken down, according to Kabbalistic understanding, into "תק" of "ו", and "תק"

of "ה" (i.e. 500 of "ו" and 500 of "ה", the gematria of ק-ת being “500”). According to Kabbalistic tradition, the Redemption of Klal Yisrael is dependent on the

manifestation of the last two letters in Hashem’s name: "ו" and "ה" (of (ה-ו-ה-י .

What completes the dynamic of the "ו" and "ה" is 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”

(ק-ת) essential rectifications stemming from "דין", “efforts and worthiness through

judgment”; and “500” ( ק-ת) essential rectifications stemming from "חסד", “efforts and worthiness through kindness”. The respective group of rectifications associated

with חסד"" , connect to the "ו" of Hashem’s name. The respective group of

rectifications associated with "דין", connect to the "ה" of Hashem’s name. Together,

these rectifications achieve the aspect of: "אלף", “the 1000”, the completion of the final Redemption. It is this concept that Hashem symbolically relates to Rachel about the eventual return of the exiles, through the efforts of Mashiach ben Yosef and the:

the rectifications that will then be achieved toward bringing about the ;"תקוה"complete Redemption.

.)תהילים קי' ו( ”…He will judge the corpse-filled nations“ :"ידין בגוים מלא גויות" (61)

The entire chapter here )'קי( refers to Mashiach ben Yosef. In the above verse, the

words in "ידין בגוים מלא"the first letter of each word, from left to right: י-ב-מ forms the abbreviation for: “Mashiach ben Yosef”

חל בדרך ישתה""מנ :Similarly, the next verse .)משיח בן יוסף( , “from a river along the

way he shall drink”, contains the same abbreviation of: י-ב-מ , in the opposite direction, from right to left. This signifies the two aspects of Mashiach ben Yosef; from the right, the motivation of “Chesed”, and from the left, implementation through “Gevurah” (see (1) above).

Yehoshua bin Nun”. Yehoshua bin Nun, descended from the“ :"יהושע בן נון" (62)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 יז and ספר יהושע).

Hashem has established Tzion, and in it the“ :"ה' יסד ציון ובה יחסו עניי עמו" (63)

poor of His people take shelter” )ישעיה יד' לב(. “Tzion” 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.

"פנו דרך ה' ישרו בערבה מסלה :The verse reads :"ישרו בערבה מסלה" (64)

"ינולק-לא , “Clear a way of Hashem, make a straight path in the desert, a road for our

G-d” )ישעיה מ' ג( . This prophecy is given in the context of the end of the exile,

about the return to Yerushalayim and Tzion( verse ב(. This verse is describing the efforts of Mashiach ben Yosef in “paving the way”, as it were, and encouraging the

return of the exiles. For this reason, the first letters of the words "ישרו בערבה מסלה",

“clear a way in the desert” from left to right: י-ב-מ , make out the abbreviation for

“Mashiach ben Yosef” (וסףי ןב שיח)מ . Also, the word "ישרו"is connected to the

name: "ישרון"(Yeshurun) which refers to Mashiach ben Yosef, and thus shares the same gematria, “566”, as “Mashiach ben Yosef”. Additionally, the word

referring to the ,"קץ המגולה" shares the same gematria, “279’, as the word"בערבה"“revelation of the end of days”, and the completion of the Redemption process, all achieved through Mashiach ben Yosef (also see (132) below).

"ה' כגבור יצא כאיש מלחמות יעיר :The verse reads :"כאיש מלחמות יעיר קנאה" (65)

"אף יצריח על איביו יתגבר קנאה , “Hashem will go forth like a mighty warrior, He will arouse vengeance like a man of war; He will shout triumphantly, even roar; He will

overpower His enemies” )ישעיה מב' יג(. These acts of Hashem are achieved through

Mashiach ben Yosef, whom this verse, and this chapter )'מב( is alluding to. All wars fought against the enemies of Hashem and the Jewish people are included in the mission of Mashiach ben Yosef. (An example of this would be Yehoshua bin Nun, who led the first battle against Amalek and the subsequent wars with the kings of Canaan, in the conquest of Eretz Yisrael. He manifested the mission of Mashiach ben

Yosef in his generation; (see (62) and (55) above). Thus the word "קנאה"in 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: ציון"באיש מלחמות יעיר" , that 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.

,"אתה תקום תרחם ציון כי עת לחננה כי בא מועד" :The verse reads :"כי עת לחננה" (66)“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' יד(. All 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 לחננה", “a time to favor her”,

sharing the same gematria, “643” as "עדות ביהוסף", “A testimony for Yosef (Yehosef)” (see (10) above and (117) below).

The “Throne of David” refers .)ישעיה ט' ו( ”The Throne of David“ :"כסא דוד" (67)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"(

תה"(וא to 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 הכוונות( that during the Shmoneh Esrei prayer: לתוכה מהרה"וכסא דוד

.and the Throne of David, may You speedily, establish within in it (i.e“ ,תכין"Yerushalayim)”, one should have specific intent for the success and survival of Mashiach ben Yosef in his mission; namely, all the rectifications and preparations under his responsibility, to enable the coming of Mashiach ben David.

”…Like a bridegroom who exalts (himself) with splendor“ :"כחתן יכהן פאר" (68)

This alludes to Mashiach ben Yosef, from the aspect of “Mashiach ben .)ישעיה סא' י(

Yosef, the son of Yaakov” (see (54) above). Since the quality of "פאר", “splendor”,

here, refers to the sefirah (Divine Attribute) of: "תפארת"which is the sefirah the Zohar associates with Yaakov, this thus alludes to the quality of Mashiach ben Yosef, stemming from Yaakov.

- ”Everything that is in heaven and earth“ :"כי כל בשמים ובארץ" (69)

ם א' כט' יא()דברי הימי . This refers to the sefirah of Yesod, from which the qualities of Mashiach ben Yosef are spiritually rooted (see (15), (28), (51) and (56) above). For

this reason, the words "כי כל" share the same gematria, “80”, as “Yesod”. And also,

the words שמים ובארץ" "כי כל ב are equal in gematria, “741”, to “Mashiach ben Efrayim” (see (1) above).

"האמר לכורש רעי וכל חפצי ישלים ולאמר :The verse reads :"כל חפצי ישלים" (70)

Who says of Cyrus: he is me shepherd, he shall fulfill all“ ,לירושלים תבנה והיכל תוסד"My desires, to say of Yerushalayim: it shall be built, and of the Temple, it shall be

established” )ישעיה מד' כח(. This 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).

"הנה אנכי שלח לכם את אליהו הנביא...והשיב לב :The verses read :"לב אבות על בנים"(71)

נים ולב בנים על אבותם"אבות על ב , “Behold 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…” כד(-)מלאכי ג' כג . One 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 (דף לד ע'ב )שער הגלגולים הקדמה לב . Thus 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 אבות", “Fatherly

Heart” restoring spiritual life and vitality: "על בנים", “upon the sons”, namely,

Mashiach ben Yosef, in each generation. Because of this connection, the words: לב"

a testimony for“ ,"עדות ביהוסף" shares the same gematria, “643”, as אבות על בנים"Yosef (Yehosef)”.

.)ישעיה כח' ו( ”those who return from war at the gate“ :"משיבי מלחמה שערה" (72)

The word "משיבי" alludes to Mashiach ben Yosef, in that "משיבי"is an abbreviated

form of: "וסף(ין בח משי) "משיח בן יוסף . Following 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( .

- ”…Who may ascend the mountain of Hashem“ :"מי יעלה בהר ה'" (73)

This verse alludes to the mission of Mashiach ben Yosef in gathering .)תהילים כד' ג(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 בהר" form the

abbreviation of “Mashiach ben Yosef”; ( ב-י-מ וסףין בשיח מ , ). Also, in the next phrase:

מקום קדשו"ב"מי יקום , “Who may stand in the place of His sanctity?”, referring to the

Mikdash in “Tzion”; the first letter of each word in the phrase: ם"ו"מי יקום במק , ( -י-מ

also form the same abbreviation for: “Mashiach ben Yosef”. Similarly, two verses (ב

later: "'ישא ברבה מאת ה", “He will receive a blessing from Hashem”, also hints at

Mashiach ben Yosef in the same way in: "ישא ברכה מאת", each 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 יעלה" refers to Mashiach ben Yosef gathering back the exiles on “aliyah” to Eretz Yisrael and Yerushalayim. The

second: "מי יקום", (a language of "קימה"-“erecting” or “establishing”), refers to the building and establishing of Eretz Yisrael and Tzion, through physical efforts and

means. The third: "ישא ברכה" refers 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" ,"עליה"and "ברכה"have their combined first letters: ב-ק-ע make up

the word "עקב"; that is, the period of history called: עקבות דמשיחא"" , “the 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.

Because of all my tormentors, I have become a“ :"מכל צררי היתי חרפה" (74)

disgrace” )תהילים לא' יב(. The 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" :)ח", “You have known of the troubles

(anguishes) of my soul”; which is the same language used by Yosef: אשר ראינו צרת"

)בראשית מב' כא( ”…We saw his soul-felt anguish“ ,נפשו" . Thus 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 חרפה" allude 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"

- ”that they have taunted the footsteps (heels) of your Mashiach“ ,משיחך"

which ,"עקבות דמשיחא" can refer to the period of "חרפה" Thus .)תהילים פט' נב(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".

Giver of rebuke in order to spur Repentance”. Part of“ :"מוכיח לתשובה" (75)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 ג). This concept is expressed in the verse:

He will judge among the nations and settle the“ ,"ושפט בין הגוים והוכיח לעמים רבים"

arguments of many peoples” )ישעיה ב' ד(. The word "והוכיח"here, also denotes “rebuking” of the nations. This verse too, alludes to this quality of Mashiach ben Yosef.

- ”Who straightened my feet like the hinds“ :"משוה רגלי כאילות" (76)

feet like the hinds” alludes to both“ ,"רגלי כאילות" :The phrase .)שמואל ב' כב' לד(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'א( calls 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"

This .)תהילים קכב' ב( ”Our feet stood firm at your gates, O Yerushalayim“ ,ירושלים"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.

From the hands of the Mighty Power“ :"מידי אביר יעקב משם רועה אבן ישראל" (77)

of Yaakov-from there, shepherd of the stone of Yisrael” )בראשית מט' כד(. This blessing, given to Yosef, is directed toward Mashiach ben Yosef; that he be sustained

and assisted in his mission, by Hashem. The "אבן ישראל", “stone of Yisrael” here, also refers to Mashiach ben Yosef (see (4) and (5) above).

A war for Hashem against Amalek, from“ :"מלחמה לה' בעמלק מדור ודור" (78)

generation to generation” )שמות יז' טז(. This 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 דמשיחא", “the 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).

:reads )ישעיה יב' ג( the Spring of Salvation”. The verse in“ :"מעין הישועה" (79)

You can draw water with joy from the springs“ ,"ושאבתם מים בששון ממעיני הישועה"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 "ששון", from which the “springs of salvation” are drawn. Thus,

the term: "מעין הישועה", “spring of salvation”, shares the same gematria, “566”, as “Mashiach ben Yosef” (see also (147) below).

,"לא יסור שבט מיהודה ומחקק מביו רגליו" :The verse reads :"מחוקק מבין רגליו" (80)“The rod shall not depart from Yehudah, nor a lawgiver from between his feet…”

While “the rod from Yehudah” refers to Mashiach ben David, the .)בראשית מט' י(“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 .

"מה נאוו על ההרים רגלי מבשר משמיע שלום :The verse reads :"משמיע ישועה" (81)

להיך"-מבשר טוב משמיע ישועה אמר לציון מלך א , “How 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' ז(. The

words "רגלי מבשר", “feet (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"

announcing salvation”, alludes to the aspect of Mashiach ben Yosef. This“ ,ישועה"

connection is through the term "ישועה" which 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 "יהושע", contained in the word "ישועה", further expressing this conceptual connection.

,his staff will blossom”. Regarding the selection of Aharon’s staff“ :"מטהו יפרח" (82)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 יפרח", “It shall

be that the man whom I shall choose, his staff will blossom” )במדבר יז' כ(. This verse also alludes to Mashiach ben Yosef. This is expressed by the first letter of each word

in the phrase: "י-מ-ב ,"בו מטהו יפרח , the abbreviation for “Mashiach ben Yosef”

וסף(ין בשיח מ) . Also, "מטהו יפרח" shares the same gematria, “358”, as “Mashiach”.

)ישעיה ”Sending the ox and donkey to roam freely“ :"משלחי רגל השור והחמור" (83)

The “ox” and “donkey” here refer to the two Mashichim; Mashiach ben Yosef .לב' כ(

and Mashiach ben David. Mashiach ben Yosef is called an “ox”, as it says: בכור שורו"

Mashiach ben David is .)דברים לג' יז( ”A firstborn, an ox, glory unto him“ ,הדר לו"

connected to a “donkey”, as it says: "עני ורכב על חמור", “a poor man, and riding on a

donkey” )זכריה ט' ט( (also 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"

My people will live in a peaceful domain“ ,שלום ובמשכנות מבטחים ובמנוחות שננות"

and in secure dwellings and in tranquil resting places”(verse: (יח .

,Brings a Redeemer”. In the first of the Shemoneh Esrei prayers“ :"מביא גואל" (84)

we mention that Hashem is "מביא גואל", He “Brings a Redeemer” to the descendents of the Avos (Patriarchs), namely, the Jewish people. This term refers to

Mashiach ben Yosef, who is called "גואל", “Redeemer”; as in: "גואל משחת חייכי" ,

“Who redeems your life from the pit” ( 'תהילים קג , see (25) above). For this reason

the first letters of the word "י-ב-מ ,"מביא , contain the abbreviated form of “Mashiach

ben Yosef” (ין בשיח מ)וסף ; who possesses this quality of "גואל", that follows.

And of Yosef“ ,"וליוסף אמר מברכת ה' ארצו" :The verse reads :"מברכת ה' ארצו" (85)

he said: Blessed by Hashem is his land” )דברים לג' יג(. This 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:

shares the same gematria, “985”, as the later verse describing ,"מברכת ה' ארצו"

Yosef: ","בכור שורו הדר לו “A firstborn, an ox, glory unto him” )יז(; which describes

the quality of Mashiach ben Yosef, associated with "דין"(see (11) above).

, "כי רחק ממני מנחם משיב נפשי" :The verse reads :"מנחם משיב נפשי" (86)

“For a comforter, to restore my soul, is far from me” )איכה א' טז(. ChaZaL taught

that the above verse refers to Mashiach and that one of the names of )סנהדרין צח:(

Mashiach is: "מנחם", “Menachem”(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).

Mashiach, in the North”. Each direction, north, south, east and“ :"משיח בצפון" (87)west, manifests a different spiritual energy and force, from which Hashem affects the

world. "צפון", “north”, represents the power of "דין" or Gevurah. Since Mashiach ben Yosef’s spiritual strength and vitality stems from the sefirah of Gevurah and the

middah of "דין", which dictates that the Redemption of the Jewish people be earned through human effort and struggle in making Eretz Yisrael an abode for Hashem’s revelation, through physical toil and self-sacrifice, Mashiach ben Yosef is conceptually referred to as coming from the “north” (see (98) below and (52), (32) and (11) above).

,"מן המיצר קראתי י-ה ענני במרחב י-ה" .”G-d’s expansiveness“ :"מרחבי-ה" (88)

“From the straits I called out to G-d, G-d answered me with expansiveness”-

Situations of human effort and struggle that are reciprocated by .)תהילים קיח' ה(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).

"אין בן דוד :it was taught that )סנהדרין צח'( Equal measures”. In“ :"מדות שוות" (89)

ben David will not arrive until all (Mashiach)“ ,בא עד שיהיו כל השערים כולן שקולין"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"

ben David will not arrive until all the measures are equal”. Since (Mashiach)“ ,שוות"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 שקולין", or: "כל המדות שוות", relates to the era in which Mashiach ben Yosef is manifest and active.

Neryah”, is one of the names that refers to“ ,"נריה" .)ירמיה לב' יב see) :"נריה" (90)

Mashiach ben Yosef. For this reason the word: "נריה", shares the same gematria,

“265”, as the word "מרחביה" a 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 למשיחי", “I have prepared a lamp for My Anointed”, refers to

Mashiach ben Yosef; this expression of: "נר", “lamp”, used to relate to Mashiach ben

Yosef, being closely connected to the name "נריה", which means “the lamp of G-d”.

The .)תהילים קכו' ו( ”He who bears the measure of seeds“ :"נושא משך הזרע" (91)

verse relates: "הלוך ילך ובכה נושא משך הזרע", “He who bears the measure of seeds

walks along weeping”; but concludes: "בא יבוא ברנה נושא אלמתיו", “but 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 ציון", “Hashem’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 אלמתיו", “bearing his sheaves”, is hinted at

by Yosef’s dream, where he says: "קמה אלמתי", “my sheaf arose” )בראשית לז' ז(. This alluded to the success of Mashiach ben Yosef, who stems from Yosef, in his mission in contributing to the Redemption process.

And G-d“ ,"והא-לקים יבקש הנרדף" :reads )ג' טו( The verse in Koheles :"נרדף" (92)

always seeks (requests) the pursued”. The term "נרדף", “the pursued”, refers to Mashiach ben Yosef of every generation. Mashiach ben Yosef is referred to by the

term : רדף""נ , “the 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: לקים יבקש הנרדף"-"א , share 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.

”I have become forgotten as the dead from the heart“ :"נשכחתי כמת מלב"(93)

This verse ( and in fact, most of this chapter) alludes to Mashiach ben .)תהילים לא' יג(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 ליראיך , “How abundant is Your goodness that You have stored away for those who fear you”

(verse כ(; and "אני אמרתי בחפזי נגרזתי מנגד עיניך אכן שמעת קול תחנוני בשעוי אליך", “I had said in my panic, I am cut off from your before your eyes! But in truth, you heard

the sound of my supplications when I cried to You” (verse כג(. This 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 להתנחם", “But he refused to

be comforted” )בראשית לז' לה(. That 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.

a youth” generally alludes to one possessing the“ ,"נער" The term :"נער" (94)qualities of Mashiach ben Yosef. This is seen by Yosef (from whom Mashiach ben

Yosef stems) who was called a "בראשית לז' ב( "נער(. Similarly, Yehoshua bin Nun, who manifested the mission of Mashiach ben Yosef, in his generation (see (62) and

(47) above), was called a נער" ג' יא()שמות ל" . The deeper meaning behind this, is

that the term "נער", kabbalistically refers to the sefirah of “Yesod”, to which Mashiach ben Yosef is spiritually connected and rooted (see (15), (28), (51) and (56) above).

This verse .)משלי כ' כז( ”A man’s soul is the lamp of G-d“ :"נר ה' נשמת אדם" (95)

alludes to the spiritual quality of Mashiach ben Yosef. The word "נר", “lamp” refers to Mashiach ben Yosef (see (90) above), in part, because a lamp serves as a source of light in an area of darkness. In a similar way, Mashiach ben Yosef serves as the spiritual beacon and light by which the Jewish people can advance toward Redemption, during the period of “darkness”, i.e. the exile. His efforts in the Redemption process also serve to bring the Jewish people through transition from darkness to light, exile to Redemption (see (14) and (8) above). In another aspect,

Mashiach ben Yosef is rooted in the middah of "דין", “judgment (that dictates human effort and worthiness)” as opposed to Mashiach ben David, who is rooted in

the middah of "רחמים", “mercy 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 "דין" to that of "רחמים", whereupon 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 "דין" and

The Kabbalistic expression of this dynamic is expressed as the conceptual ."רחמים"combination of Hashem’s different names that manifest the middah and relationship

of "דין" as well as those which manifest Hashem’s "רחמים". Three pairs of examples of this dynamic expressed in Hashem’s names are: 1) The combination of:

ה"-ו-ה-"י (which represents ("רחמים" and ה"-י-ה-"א (which represents ("דין" .

ה"-ו-ה-"י (2 (which represents ("רחמים" and לקים"-"א (which represents ("דין" .

ה"-ו-ה-"י (3 and י"-נ-ד-"א (which represents ("דין" . Thus, the combined gematria of

these 3 pairs of Hashem’s names, representing the union of "דין"and "רחמים",

which is “250”, equals the gematria of the word "נר"; which 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 למשיחי", “I have

prepared a lamp for My Anointed” )תהילים קלב' יז(; the "נר" of this verse referring

to the conceptual combination of "דין" and "רחמים" achieved through: "משיחי": Mashiach ben Yosef; and expressed through these three pairs of Name combinations,

which are contained, in gematria form, in the word: "נר".

Hashem tells )ירמיה לב' יד( The unsealed document”. In“ :"ספר הגלוי בענתות" (96)

Yirmiyah to symbolically conceal two documents: "ספר החתום", a “sealed document”

and "ספר הגלוי", an “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 החתום", “the 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 המגולה", “the revelations of the End of Days” and are included in the mission of Mashiach ben Yosef (also see (132) below).

A ladder was set earthward and its top“ :"סולם מוצב ארצה וראשו מגיע שמימה" (97)

reached heavenward” )בראשית כח' יב(. This 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 "דין", “judgment” which demands physical, human, effort in being worthy of Hashem’s reciprocal kindness and

blessing. Thus, the ladder was ארצה" "מוצב ,“set 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 )"שמימה"( is awakened and is channeled down to assist our efforts below. This is the quality of Mashiach ben Yosef, who represents the ladder that serves as the bridge to bind our human efforts in the physical realm, to the bestowal of Divine blessing and assistance from Heaven above, in the spiritual realm (also see (69) and (54) above).

”The secret of Hashem is to those who fear Him“ :"סוד ה' ליראיו" (98)

לים כה' יד()תהי . The concept of "סוד"is the possession and development of the hidden inner dimension of the Torah, and at times, its revelation to the world. It can also be defined as the deeper, underlying, spiritual perspective behind everything that exists in the physical world and all the events that occur in history. Mashiach ben Yosef, as the active 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

shares the same gematria, “566”, as ,סמך וו דלת :spelled out in miluy form ,"סוד"“Mashiach ben Yosef” (also see (148) below).

-”Awake from the north and come from the south“ :"עורי צפון ובואי תימן" (99)

north”, refers to Mashiach ben Yosef, who is spiritually“ ,"צפון" .)שיר השירים ד' טז(

rooted in the middah of "דין", which is represented by the north, or left direction (see (11) above). This is also hinted at in the above verse, in which each first letter of

every word, in the phrase: "ת-ו-צ-ע ,"עורי צפון ובואי תימן , altogether, 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: צפון..." -"הנני מביא אותם מארץ , “Behold I will bring them from the

land of the north…” )ירמיה לא' ז(

It will be a time of trouble for Yaakov, but“ :"עת צרה היא ליעקב וממנה יושע" (100)

he shall be saved from it” )ירמיה ל' ז(. This 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:

היא ליעקב" "עת צרה :for the words ;"עת צרה היא ליעקב וממנה יושע" , which refers to the most difficult period of the Redemption process of the Jewish people, equal in gematria to “999”; that is, the “999” rectifications achieved through the human, physical efforts and struggles of Mashiach ben Yosef and the Jewish people, that are required to be fulfilled before the complete Redemption can realized (see (35) above).

Thus: "ממנה"i.e. through these efforts (which encompass the “999 rectifications of

the Redemption process), "יושע"- the Jewish people will be redeemed.

Hashem commands )יחזקאל לז' טו-כ( the wood of Yosef”. In“ :"עץ יוסף" (101)Yechezkel to take a piece if wood and write upon it: “For Yehudah…” and to take an additional, separate piece of wood, and write upon it: “For Yosef, 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 בידך", “one in your hand” i.e. Yechezkel’s hand, (in

verse (יז and then later: "לאחד בידי", “one in My hand” i.e. Hashem’s hand (verse

יט) ; that 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”).

)לז' טז( The wood of Efrayim”. In Yechezkel’s prophecy“ :"עץ אפרים" (102)

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 אפרים", shares the same gematria, “647”, as: קבוץ"

ingathering of the exiles”; the ingathering of the exiles being an integral part“ ,גלויות"of Mashiach ben Yosef’s mission in the Redemption process (see (1) above).

the heels (footsteps) of Your Mashiach”. This expression is“ :"עקבות משיחך" (103)

based on the verse: "אשר חרפו אויביך ה' אשר חרפו עקבות משיחך", “that Your enemies have taunted, O Hashem, that they have taunted the footsteps of Your

Mashiach” )תהילים פט' נב(. This 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 צח(. In the end, it is upon the Jewish people to fortify themselves during this difficult period of Jewish history and continue moving forward and be active in achieving all the appropriate rectifications and goals associated with the mission of Mashiach ben Yosef, in bringing about the final Redemption.

The heels (footsteps of Mashiach)” (see (103) above). The“ :"עקבות משיחא" (104)

term used in describing the final period of Jewish history: "עקבות", “the heels” or

“footsteps” of Mashiach is, used to imply two things: (1) Just as "עקבות" implies 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: "עקבות" is

rooted to the word ""עקב , meaning “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.

The City is a stronghold for us; He will“ :"עיר עז לנו ישועה ישית חומות וחיל" (105)

grant salvation to its high walls and outer wall” )ישעיה כו' א(. This verse alludes to the final Redemption and the union of the two Mashichim; Mashiach ben Yosef and

Mashiach ben David. The terms "עז", “strength” and "ישועה", “salvation”, 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: city”, is representative of the sefirah of Malchus and thus associated“ , "עיר"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).

Success through doing actively”. The Torah relates about“ :"עשה והצליח" (106)

Yosef: "כל אשר הוא עושה ה' מצליח בידו", “Whatever he did Hashem made succeed

in his hand” )בראשית לט' ג(. This 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.

The Tree of Knowledge of Good and Evil”. The Torah“ :"עץ הדעת טוב ורע" (107)

teaches that there were two trees in the midst of Gan Eden. The "עץ החיים", “the

Tree of Life” and "עץ הדעת טוב ורע",“the Tree of Knowledge of Good and Evil”

While the Tree of Life manifested purely holy and good spiritual .)בראשית ב' ט(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.

Part of the deeper message .)בראשית מה' כו( ”Yosef is still alive“ :"עוד יוסף חי" (108)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'ב( relates that the term "חי", refers to the sefirah of Yesod. This connection of Yosef to Yesod, being expressed in this phrase, is also hinted at by the

introductory word: "עוד", sharing 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. חי"עוד יוסף" , expresses it in regards to Mashiach ben Yosef; The somewhat parallel expression:

וקים" חי"דוד מלך ישראל , connects this concept to Mashiach ben David as well.

For justice shall revert to“ : "עד צדק ישוב משפט ואחריו כל ישרי לב"(109)

righteousness, and following it will be all upright of heart” )תהילים צד' טו(. Both

expressions of "צדק", “righteousness” and "משפט", “justice” 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 "דין" (see (34), (32), (24), (11), (5) and (1) above).

Similarly, the verse: "צדק ומשפט מכון כסאו", “Righteousness and justice are His

throne’s foundation” )תהילים צז' ב(, relates to the qualities of Mashiach ben Yosef,

who is also referred to as the "כסא" i.e. the one who sets the foundation for the final Redemption, and the complete manifestation of Mashiach ben David (see (67) above).

the essence of Yosef”. Before the Jews left Egypt, the Torah“ :"עצמות יוסף" (110)

relates: "ויקח משה את עצמות יוסף עמו", “And Moshe took the bones of Yosef with

him” )שמות יג' יט(. The words: "עצמות יוסף", refer to more than just the physical

bones of Yosef’s remains. The word "עצמות", here also expresses: "עצמיות",

meaning “essence of being”. Thus when Moshe was taking the "עצמות" of 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.

"ירושלים הבנויה כעיר שחברה לה :The full verse reads :"עיר שחברה לה יחדיו" (111)

)תהילים The built-up Yerushalayim will be like the city that is joined to it“ ,יחדיו"

that this verse alludes to the concept that there is a )תענית ה'( ChaZaL taught .קכב' ג(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).

a bird of the skies may carry“ :"עוף השמים יוליך את הקול ובעל כנפים יגיד דבר" (112)

the sound, and some winged creature may betray the matter” )קהלת י' כ(. This 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 "קול", “a voice” or “sound” (see פירוש הגר"א to שיר

,”bird“ ,"עוף" :and (141) below). This is also hinted at by the word השירים ב' יב sharing the same gematria, “156”, as “Yosef”.

.one who dispenses justice and seeks truth (lit“ :"עושה משפט מבקש אמונה" (113)

faith)” )ירמיה ה' א(. This verse alludes to Mashiach ben Yosef, who is connected to

both qualities of "משפט", “justice”, rooted in the middah of דין" and "אמונה", “faith” (see (109) above and (123), (124), (126) and (128) below).

The term .)זכריה ט' ט( ”a poor man riding on a donkey“ :"עני רוכב על חמור" (114)

poor man” can refer to Mashiach ben Yosef , who begins the process of the“ ,"עני"

final Redemption. Thus, in expressing this concept, the verse: "דלותי ולי יהושיע", “I

was (low) impoverished but He saved me” 'ו( )תהילים קטז , also refers to Mashiach

ben Yosef (see (27) above). The significance of the term "עני", “poor man”, relating to Mashiach ben Yosef is twofold: Firstly, it relates to the intense difficulties involved in his mission, which make him in a sense, like a poor, destitute man, for whom fulfilling even his most basic personal needs involves great difficulty and who suffers from great demand that rests upon him, on a constant basis. In a similar way, Mashiach ben Yosef’s, 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

נדרים סד:() poor man” is considered, in a sense, like a dead person“ ,"עני" (and thus,

a heavenly decree of death against a person could be satisfied by him becoming

impoverished), Mashiach ben Yosef’s title as "עני", expresses that he need not actually die in the process of his difficult mission (see (27) above), but, like a poor

man, can be considered to have satisfied the middah of "דין", (“strict justice”) that withholds the Redemption and demands his very life, through the great difficulties and challenges involved in his mission.

:The verse in full reads :"עיני ה' א-לקיך בה מרשית השנה ועד אחרית השנה" (115)

לקיך בה מרשית השנה ועד אחרית השנה"-לקיך דרש אתה תמיד עיני ה' א-"ארץ אשר ה' א “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' יב(. The

expression: לקיך"-"עיני ה' א , “the 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 השנה", “from 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 השנה", “the year’s end”, refers

to Mashiach ben David, who stems from the middah of "רחמים" (mercy and kindness), which is manifested most strongly in the month of Elul, the last month of

the year. Similarly, the verse: "ו למיחלים לחסדו"עיני ה' אל יראי , “the eye of Hashem is

on those who fear Him, upon those who await His kindness” )תהילים לג' יח(, refers

to the aspect of Mashiach ben Yosef. Also, in the verse: "שאל נא לדור רישון",

“Inquire, now, of an earlier generation” )איוב ח' ח(, refers to Mashiach ben Yosef; the

term: "רישון", which is related to "ראשית" of our verse above, equaling to the same gematria, “566”, as “Mashiach ben Yosef”.

Ezra and Nechemiah”. Ezra and Nechemiah manifested the“ :"עזרא ונחמיה" (116)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).

He appointed it as a testimony for“ :"עדות ביהוסף שמו בצאתו על ארץ מצרים" (117)

Yosef (Yehosef) when he went out over the land of Egypt…” )תהילים פא' ו(. This 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 גלויות", “the

gathering of the exiled Jews to Eretz Yisrael”; (b) "בנין ירושלים", “the physical

rebuilding of Yerushalayim”; and (c) "נטיעת השממה", “re-cultivating the desolated land of Eretz Yisrael”. All of these tasks are included in Mashiach ben Yosef’s mission in furthering the Redemption process. Each of these tasks’ connection to the

aspect of Mashiach ben Yosef’s mission, categorized as: "עדות ביהוסף", is hinted at in

the following way: The concept of "קיבוץ גלויות" is hinted at in the verse which says:

אל עריך אלה""שבי , “Return to these cities of yours” לא' כ( )ירמיה , where the words:

ריך"ע"שבי אל share the same gematria, “479”, as "עדות ביהוסף". The concept of

"עדות is hinted as by that very term sharing the same gematria as "בנין ירושלים"

אתה " - :is hinted at in the verses which say"נטיעת השממה" The concept of .ביהוסף"

את אבניה ואת עפרה יחננו" תקום תרחם ציון כי עת לחננה כי בא מועד כי רצו עבדיך , “You will arise and show Tzion mercy, for (there will come) a time to favor her, for the appointed time will have come. For your servants have cherished her stones and

favored her dust” טו(-)תהילים קב' יד ; the words: כי עת לחננה"" , “there will come a

time to favor her”, also share the same gematria as: "עדות ביהוסף". This “time to

favor her” is elaborated on as being the time where: "את עפרה יחננו", “they 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".

The redeemed of“ :"פדויי ה' ישובון ובאו ציון ברנה ושמחת עולם על ראשם" (118)Hashem will return to Tzion with glad song, with eternal gladness on their heads”

This verse refers to Mashiach ben Yosef, who will return the exiled .)ישעיה לה' י(

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 גלויות", “the

ingathering of the exiles” back to Eretz Yisrael. ChaZaL taught )'שבת פח( that 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 ונשמע", “we 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"

can be identified as having been actualized and the complete Redemption is גלויות" close at hand.

This relates to .)תהילים קטז' טז( ”You have released my bonds“ :"פתחת למוסרי" (119)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 יהושיע", “I was low/impoverished but Hashem saved me”

(verse (ו . Similarly, this expressed in the verse: "פתחת שקי ותאזרני שמחה", “You

undid my sackcloth and girded me with gladness” )תהילים ל' יב( (also see (10) above).

.)ירמיה א' טו( ”the entrance of Yerushalayim’s gates“ :"פתח שערי ירושלים" (120)Yerushalayim, the heart of which is Tzion, is the focal point of the Redemption process. All the efforts of Mashiach ben Yosef, as well as the sovereignty of Mashiach ben David, are to become manifest and actualized there. Because of this, all the negative spiritual forces of Eisav, Yishmael, and the Erev Rav, who strive to undermine the Redemption of the Jewish people, focus their attack primarily on “Yerushalayim”. Thus, amidst the nearing of the affirmation of the Redemption, the “entrance of Yerushalayim’s gates” becomes the point of contention between the camp of Holiness; that of Mashiach ben Yosef and Mashiach ben David, and the opposing camp of Eisav, Yishmael and the Erev Rav; becoming the “eye of the storm”, so to speak, in the great battle, that will eventually culminate in Hashem’s complete salvation and Redemption, for the Jewish people.

)משלי יא -”The righteous one is removed from affliction“ :"צדיק מצרה נחלץ" (121)

'ח( . Any unspecified usage of the term: "צדיק", “righteous one”, alludes to Mashiach ben Yosef, who spiritually stems from Yosef, the figure most predominately associated with this quality (see (6) above). The above verse, too, alludes to Mashiach ben Yosef’s reception of divine assistance and eventual salvation from all the

difficulties and “afflictions” involved in his mission. Similarly, the verse: צדיק כתמר"

alludes to ,)תהילים צב' יג( ”A righteous man will flourish like a date palm“ ,יפרח"

Mashiach ben Yosef’s association with the concept of "צדיק" and his eventual

success in his mission. This can be seen by the expression: "יפרח", ‘will flourish” or

“blossom”, used here, which is the term used by the verse: והיה האיש אשר אבחר בו"

”It shall be that the man whom I shall choose, his staff will blossom“ ,מטהו יפרח"

.which also refers to Mashiach ben Yosef (see (82) above) ,)במדבר יז' כ(

Revealer of the Hidden”. This is the name Pharaoh gave to“ :"צפנת פענח" (122)

Yosef )בראשית מא' מה(, in 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).

Righteousness and justice are His throne’s“ :"צדק ומשפט מכון כסאו" (123)

foundation” )תהילים צז' ב(. Both qualities of "צדק", “righteousness” 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 כסאו", “his throne’s foundation”; for

Mashiach ben Yosef efforts, stemming from "אמונה/צדק"and "דין/משפט", form the foundation of the kingship and sovereignty of Mashiach ben David (see (67) above).

Tzion will be redeemed through justice and“ :"ציון במשפט תפדה ושביה בצדקה" (124)

those who return to her through righteousness” )ישעיה א' כז(. This refers to the efforts of Mashiach ben Yosef, through human effort and struggle (related to

שפט""מ , “justice” and "דין") in returning the dispersed Jewish people from exile, back to Eretz Yisrael and Tzion. All efforts toward establishing Tzion, in all aspects, are connected to the mission of Mashiach ben Yosef, the relationship of which is hinted at by the shared gematria of “Tzion and “Yosef”. Also, the redemption of Tzion through: “those who return to her through righteousness” also refers to

Mashiach ben Yosef, to which the quality of "צדק", “righteousness” 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 תפדה" from the above verse, containing the

same gematria, “920”, as משיח הראשון"" , “the initial Mashiach”; i.e. Mashiach ben Yosef, who precedes Mashiach ben David.

I will establish a“ ,"והקמתי לדוד צמח צדיק" :The verse reads :"צמח צדיק" (125)

righteous sprout from (or for) David…” )ירמיה כג' ה(. The term: "צמח צדיק", “a

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: "צמח", ‘sprout”, used here, is associated with Mashiach ben Yosef, as expressed in the Shmoneh Esrei

prayer: "את צמח דוד עבדך מהרה תצמיח וקרנו תרום בישועתך", “The 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 "צמח" of 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: ו תרום בישועתך""קרנ ; the “enhancing” or

“raising up” of "קרנו", “his 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 "קרן", as it says: ""וקרני ראם קרניו , “his horns are the horns of a

re’eim” )דברים לג' יז(. Also the term: "ישועה" used in the phrasing of this prayer, generally relates to Mashiach ben Yosef (see (100), (29) and (2) above).

)חבקוק ב' ”A righteous person will live through his faith“ :"צדיק באמונתו יחיה" (126)

,"צדיק" This refers to Mashiach ben Yosef, described with the expression of .ד(“righteous person” (see (6) above). What this verse alludes to is that Mashiach ben

Yosef, the "יחיה" ,"צדיק", “will 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, "באמונתו", “through his faith”; that is, in the merit of

his faith in Hashem, and in the merit of those among the Jewish people (called אנשי"

who remain faithful and steadfast in their efforts in furthering the (אמנה"Redemption process, along with Mashiach ben Yosef.

)משלי י' ”The righteous one is the foundation of the world“ :"צדיק יסוד עולם" (127)

foundation of the“ ,"יסוד עולם" righteous one”, and“ ,"צדיק" :Both terms .כה(world”, are describing Mashiach ben Yosef’s connection to the sefirah of Yesod (see

(15), (28), (51) and (56) above). While "צדיק" refers to the quality of Mashiach ben

Yosef himself (see (6) above), being rooted in Yesod, "יסוד עולם", refers 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).

,"מלאך רשע יפל ברע וציר אמונים מרפא" :The verse reads :"ציר אמונים מרפא" (128)“The agent of wicked person will fall into evil, but the emissary of the faithful will

bring healing” )מלאך רשע" .)משלי יג' יז" , the “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: "אמונה", “faith”, 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 י and (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' ה", “through his wounds, we were healed”. What this means is that the fulfillment of the mission of Mashiach ben Yosef,

stemming from"דין"(human effort and self-sacrifice to be worthy of Hashem’s salvation) involves great difficulties and suffering in the process of preparing the Jewish people in Eretz Yisrael to be worthy of the final Redemption. These difficulties are described by the prophet as Mashiach ben Yosef’s: “wounds”. When these difficulties are ultimately overcome by Mashiach ben Yosef, the Redemption will be realized and Hashem’s great 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).

I“ ,"ממכותיך ארפאך" :About Tzion, the verse relates :"ציון ממכותיך ארפאך" (129)

will heal you from your wounds” ()ירמיה ל' יז . The “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' ג( in

which: "הרפא לכל תחלאיכי", “who heals all your diseases”, refers to Mashiach ben

Yosef. Also, the in the verse: "ישלח דברו וירפאם", “He would dispatch His word and

heal them” )תהילים קז' כ(, refers to “healing” achieved through Mashiach ben Yosef.

For that reason, the phrase: "ישלח דברו וירפאם", shares the same gematria, “897”, as “Efrayim, Mashiach ben Yosef” (see (1) above).

righteousness”, also relates to“ ,"צדק" :Righteousness”. The quality of“ :"צדק" (130)

the aspect of Mashiach ben Yosef, as "יוסף בן רחל", “Yosef, 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: "צדק", to the

concept of “Malchus” is expressed in the verse: "הן לצדק ימלך מלך", “Behold, the

king will rule for the sake of righteousness” )ישעיה לב' א(. Also, the expression of:

is used numerous times, in the context relating to Mashiach ben Yosef (see ,"צדק"(123), (5) and (3) above).

the horns of the Re’eim”. Regarding Moshe’s blessing to the tribe“ :"קרני ראם" (131)

of Yosef, the verse reads: "וקרני ראם קרניו בהם עמים ינגח יחדו אפסי ארץ", “and the horns of a re’eim are his horns; with them he shall gore peoples together, the ends of

the earth” )דברים לג' יז(. This verse is primarily describing the qualities of Mashiach

ben Yosef, (descended from Yosef). Firstly, ChaZaL taught )'ספרי שנג( that 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 לט'(-')לח where Gog, from the land of Gog, allied with a multitude of nations will advance to attack the Jewish nation in Eretz Yisrael. Ultimately, Hashem will come to the aid of the Jewish people and they will be victorious over their enemies. Although, the war against Gog and Magog appears to be presented as one great event, in truth, it is a series of battles and encounters with the enemy nations of the Jewish people, over an extended period of time. This can be likened to a king who became angered at his son and decreed that he be killed by having a huge boulder heaved at him. Once the king’s anger abated, he wished to spare his sons life, but also could not rescind his decree. What did he do? He had the large boulder broken down into tiny pebbles and over time heaved the small fragments at his son. His son easily survived each pebble that struck him, fulfilling the decree and also sparing his son’s life. In the same way, the great and devastating war of Gog and Magog is broken down into many smaller fragments of difficult battles and wars, so that the Jewish people can endure it and remain intact, as a whole. Thus, 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.

The revelations of the End of Days”. The predictions and signs“ :"קץ המגולה" (132)that reveal the details and stages involved in the Redemption process are referred to

as "קץ המגולה", “the 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 יז( and

The national awareness and consciousness of these processes, created .)סנהדרין צח'(through such revelations, helps further the goals of the Jewish people in bringing them about. For this reason all aspects of revealing the signs and processes that lead to the final Redemption are included in the mission and efforts of Mashiach ben Yosef; for indeed, all preparatory stages to the final Redemption are included in Mashiach ben Yosef’s mission.

-”My sheaf arose and also remained standing“ :"קמה אלומתי וגם נצבה" (133)

,In this dream, Yosef reveals the aspect of Mashiach ben Yosef .)בראשית לז' ז(

referred to as "קימה", “arising” or “erecting”, as in: "להקים", “to 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: "קימה" in Tanach, generally allude to this aspect of Mashiach ben Yosef’s mission, in furthering the Redemption process (also see (136) and (139) below).

I have become zealous for Yerushalayim“ :"קנאתי לירושלים ולציון קנאה גדולה" (134)

and Tzion, a great zealousness” )זכריה א' יד(. This 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 "קנאה" is used in relation to Yosef, from whom Mashiach ben

Yosef stems; as it says: ו בו אחיו""ויקנא , “and his brothers were jealous of him”

"קנאה" and also in our verse above, Hashem is described in terms of ;)בראשית לז' יא(in regards to Tzion, which shares the same gematria, “156”, as “Yosef”. Thus, just as

relates to Yosef and subsequently Mashiach ben Yosef, in the verse in "קנאה"

expressed is related to Mashiach "קנאה" the ,זכריה so too by our verse in ,בראשיתben Yosef and Tzion; the focal point of Mashiach ben Yosef’s efforts in bringing about the final Redemption.

"צמח :the Horn of Salvation”. In the Shemoneh Esrei prayer of“ :"קרן ישועה" (135)

where we pray for the “sprouting” and “flourishing” of the sovereignty of ,דוד"

Mashiach ben David, we also mention the "קרן ישועה", “the 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:

is the same as that of “Mashiach ben Efrayim”; that is, Mashiach ,”741“ ,"קרן ישועה"ben Yosef, who is descended from the tribe of Efrayim (also see (125) and (1) above).

Arise! Shine! For your light has“ :"קומי אורי כי בא אורך וכבוד ה' עליך זרח" (136)

arrived and the glory of Hashem shines upon you” )ישעיה ס' א(. This 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 )צו באו לך בניך מרחוק...""'שאי סביב עיניך וראי כלם נקב :)ד , “Lift 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: "קומי" , “arise”; for every usage of the language of "קימה", “rising” 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: "קומי", used here, shares the same gematria as “Yosef”, from whom Mashiach ben Yosef stems.

Regarding the blessings that Yaakov prays should rest upon :"קדקד נזיר אחיו" (137)

Yosef, it says: ין לראש יוסף ולקדקד נזיר אחיו""תהי , “ Let them be upon Yosef’s head

and upon the head of the ‘withdrawn one’ of his brothers” )בראשית מט' כו(. This

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 אחיו", “the 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.

This .)במדבר כד' יז( ”and a rod has risen from Yisrael“ :"וקם שבט בישראל" (138)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:

שבט בישראל" קם" , “a rod has risen from Yisrael”, is used, which conveys “rising” on its own; that is, the achievements of Mashiach ben Yosef involve natural, human struggle and effort, to be realized, as opposed to the era of Mashiach ben David, where Hashem’s providence will be miraculous and transcend the limits of the natural

order. Thus: "קם", from the language of: "קימה", “erecting” 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) .

This refers to .)ירמיה לא' ה( ”Arise, let us ascend to Tzion“ :"קומו ונעלה ציון" (139)the mission of Mashiach ben Yosef in gathering in the exiled Jewish people back to

Eretz Yisrael and Tzion, for the full verse states: כי יש יום קראו נצרים בהר אפרים"

For there will be a day when the watchmen will call out on the“ ,קומו נעלה ציון"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: "קומו", “arise”, used here is from the language of

meaning “erecting” or “establishing” and is used throughout Tanach to ,"קימה"describe the physical, human efforts of Mashiach ben Yosef in building and establishing Eretz Yisrael and Tzion (see (138), (136) and (133) above).

.)ישעיה סו' ו( ”…The sound of tumult comes from the city“ :"קול שאון מעיר" (140)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 דמשיחא", “the 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 (יג "כאיש אשר אמו תנחמנו כן אנכי :

Like a man whose mother consoled him, so will I console“ ,אנחמכם ובירושלים תנחמו"you, and in Yerushalayim you will be consoled” (also see (86) above).

"הנצנים נראו בארץ :the Voice of the Turtledove”. The verse reads“ :"קול התור" (141)

The blossoms have appeared in the land, the“ ,עת הזמיר הגיע וקול התור נשמע בארצנו"

time of singing has come, and the voice of the turtledove is heard in the land”-

This verse refers to the period leading up to the final .)שיר השירים ב' יב(

Redemption, called: "קיבוץ גלויות", “the 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 "תור", “the Turtledove”, itself; that is: The “voice of the Turtledove” is Mashiach ben Yosef and all his manifestations, while the proceeding “Turtledove”, is Mashiach ben David and all his manifestations. The first primary expression of this dynamic, in Jewish history, was between Yehoshua bin Nun and Moshe Rabbeinu. Initially, Moshe manifested the qualities of Mashiach ben Yosef, during exodus from Egypt. He primarily manifested it from the time he took the bones of Yosef (see (110) above), up until the Giving of the Torah. From that point Moshe manifested a higher spiritual level, which transcended that of Mashiach ben Yosef and Mashiach ben David alone. Thus, prior to the Giving of the Torah, Moshe fully imbued Yehoshua bin Nun with the spiritual qualities and

mission of Mashiach ben Yosef. For this reason, the ל""קו , the “voice of the

Turtledove” alludes to Yehoshua bin Nun. The "תור", “Turtledove”, alludes to

Moshe. This concept is also hinted at by the words: "קול התר" (without 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 התור”, equaling that of: “Moshe ben Amram” (also see (38) above).

the Head of Efrayim”. In the context of the blessings that“ :"ראש אפרים" (142)Yaakov gave to Yosef’s sons, Menashe and Efrayim, the Torah relates about Efrayim:

But Yisrael (Yaakov) extended his“ ,"וישלח ישראל את יד ימינו וישת על ראש אפרים"

right hand and laid it on Efrayim’s head” )בראשית מח' יד(. Although 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:

the head Efrayim”, refers to the spiritual aspect of Mashiach ben“ ,"ראש אפרים"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 "דין"; (judgment 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 "חסד" (kindness 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 אפרים", shares the same gematria, “1062”, as

the verse: "חזה ציון קרית מועדנו", “Behold Tzion, city of our festivals” )ישעיה לג' כ( (see (48) above).

which ,"תשורי מראש אמנה" :says )שיר השירים ד' ח( The verse in :"ראש אמנה" (143)literally means: “Look from the (head or) top of (the mountain called) Amanah”.

beginning” or“ ,"ראשון" :head”, also denotes “beginning” as in the word“ , "ראש"

“first”. "אמנה" is rooted in the word: "אמונה", “faith”. Thus the verse implies “looking” as in “contemplating” the early beginnings of faith, experienced by the

Jewish people (see פירוש רש"י to above verse). On a deeper level, this verse is

describing one of the aspects of Mashiach ben Yosef. "ראש" alludes to Mashiach

ben Yosef who is called: "ראש", because he is the initial Mashiach who precedes

Mashiach ben David (see (144) below and (1) above). Also, "אמנה" which implies:

"צדיק :faith”, is the quality associated with Mashiach ben Yosef, as it says“ ,"אמונה"

see (126)) )חבקוק ב' ד( ”a righteous person will live through his faith“ ,באמונתו יחיה"above).

,"תהיין לראש יוסף" :Regarding the blessings of Yaakov, it says :"ראש יוסף" (144)

“Let them be upon Yosef’s head” )בראשית מט' כו(. Yosef is associated with the

expression of: "ראש", “head” 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"" .

the spirit of G-d hovered upon the surface“ :"רוח א-לקים מרחפת על פני המים" (145)

of the waters” )בראשית א' ב(. The לקים"-"רוח א , “spirit of G-d” referred to here is

the spiritual aspect of Mashiach ben Yosef )מדרש רבה ב' ד and זהר ח'א רמ ע'ב(. (This

is in part because the quality of the name: לקים"-"א , relates 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: לקים"-"רוח א and Mashiach ben Yosef is seen when Pharaoh and his servants describe Yosef, the spiritual progenitor of Mashiach ben Yosef, as:

לקים בו"-"איש אשר רוח א , “a man in whom there is the spirit of G-d” -

.)בראשית מא' לח(

The “feet” of .)ישעיה נב' ז( ”the feet (or footsteps) of the herald“ :"רגלי מבשר" (146)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: "מבשר", “herald”, Kabbalistically refers to the sefirah of Yesod, to which Mashiach ben Yosef is spiritually rooted (see (15), (28), (51) and (56) above).

"ופדויי ה' ישבון ובאו ציון :Joy and Gladness”. The verse reads“ :"ששון ושמחה" (147)

Then the redeemed of“ ,ברנה ושמחת עולם על ראשם ששון ושמחה ישיגו ונסו יגון ואנחה"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' י(. The “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 "שמחה", “Gladness”, alludes to Mashiach

ben David. This is the part of the deeper meaning behind the gemara in סוכה מח():

which records a discussion between "ששון" and "שמחה", which in fact is an allusion to Mashiach ben Yosef and Mashiach ben David.

Place (or recite) it“ :"שים באזני ישועה כי מחה אמחה את זכר עמלק מתחת השמים" (148)in the ears of Yehoshua, that I shall surely erase the memory of Amalek from under

the heavens” )שמות יז' יד(. This verse contains an allusion to Mashiach ben Yosef’s

possession of the spiritual quality called: "סוד" ."סוד", literally meaning: "secret" and refers to the hidden, Kabbalistic dimension of the Torah. Therein are contained Hashem’s deeper, underlying intentions and divine wisdom through which He governs the world and guides it toward the realization of the final Redemption. Part of Mashiach ben Yosef’s mission includes utilizing these inner teachings of the Torah as a guiding light to give proper direction to his efforts in bringing about the

Redemption. For this reason Moshe was told to: "שים באזני ישועה", “Place (or

recite), in the ears of Yehoshua”: The word: "באזני", “in the ears”, shares the same

gematria, “70”, as "סוד". Yehoshua manifested the mission of Mashiach ben Yosef of his generation (see (72), (47) and (27) above). Thus the verse can be conceptually

read as: ישועה"סוד "שים , “Place (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).

"שדות :They will buy fields with money”. The verse relates“ :"שדות בכסף יקנו" (149)

They will buy fields with money…for I will“ ,בכסף יקנו...כי אשיב את שבותם נאם ה'"

return their captivity- the word of Hashem” )ירמיה לב' מד(. When 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: בכסף צדיק""על מכרם , for their

selling a righteous man for money” )עמוס ב' ו( i.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 )'לב( follows the chapter )'לא( that deals with the topic of the ingathering of the exiles through Mashiach ben Yosef (see (1) above).

teaches that )ח'ג קצד ע'ב( Shriyah son of Dan”. The Zohar“ :"שריה בן דן" (150)there will be a descendant of the tribe of Dan, called Shriyah ben Dan who will be an aid to Mashiach ben Yosef in the aspect of his mission involving battling with the enemies of Hashem and the Jewish people, who oppose the true Redemption and seek Mashiach ben Yosef’s destruction. Shriyah ben Dan will assist Mashiach ben Yosef in ultimately achieving salvation for the Jewish people.

The understanding of Yosef”. While the brothers come to“ :"שומע יוסף" (151)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 יוסף"" , “Now, they did not know that

Yosef understood…” )בראשית מב' כג(. On 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: וסף""שמע י , share 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).

)ג' The Midrash Tehillim .)עמוס ה' טו( ”The remnant of Yosef“ :"שארית יוסף" (152)

,”the remnant of Yosef“ ,"שארית יוסף" says, based on the above expression of ג(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.

which )תהילים קכו'( the captivity of Tzion”. The entire chapter in“ :"שיבת ציון" (153)

begins with: "שיר המעלות בשוב ה' את שיבת ציון", “A 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' ה( regarding the re-establishment of

Yerushalayim, the verse relates: לקים לפנות בקר"-"יעזרה א , “G-d will help it, towards

morning”. The word: "לפנות" shares the same gematria, “566”, as “Mashiach ben

Yosef”, and the phrase: "לפנות בקר" is equal to the same gematria, “868”, as שיבת"

towards the morning”, that is, during“ ,"לפנות בקר" ,Thus G-d’s helping Tzion .ציון"

the period of "שיבת ציון", where Hashem returns the exiled Jewish people to Eretz Yisrael, will be achieved through Mashiach ben Yosef (also see (91), (30) and (13) above).

The entire chapter where .)ירמיה לא' כ( ”Return to your cities“ :"שבי אל עריך" (154)this verse is found relates to the returning of the Jewish exiles to Eretz Yisrael and its rebuilding and resettlement, through the efforts and guidance of Mashiach ben Yosef

(see (1) above). Because of the connection of "קיבוץ גלויות", “the ingathering of the

exiles” to the mission of Mashiach ben Yosef, the words: "שבי אל עריך", “Return to

your cities”, shares the same gematria as "עדות ביהוסף", “a testimony for Yosef (literally Yehosef)”; Yosef being the spiritual progenitor of Mashiach ben Yosef (also see (117) above).

"כתפוח בעצי היער כן דודי בין :relates )ב' ג( The verse in Shir HaShirim :"תפוח" (155)

Like an apple among the trees of the forest, so is my Beloved among the“ ,הבנים"

sons”. The "תפוח", “apple” 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).

World Rectification through the sovereignty of“ :"תקון עולם במלכות ש-די" (156)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 דמשיחא", “the 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 השם", “Sanctification of Hashem’s Name” among the nations of the world and to establish Hashem’s authority and sovereignty over all

peoples; called: די" -"תיקון עולם במלכות ש . This is the process expressed in

ט(-ח )ישעיה נב' ורננו יחדו חרבות ירושלים כי נחם ה' "עין בעין יראו בשוב ה' ציון פצחו :

-את זרוע קדשו לעיני כל בגוים וראו כל אפסי ארץ את ישועת אעמו גאל ירושלים חשף ה'

,With their own eyes they will see that Hashem returns to Tzion. Burst out“ ,לקינו"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

.”the ingathering of the exiles to Eretz Yisrael“ ,"קיבוץ גלויות"

(b) “Burst out, sing glad song in unison, O ruins of Yerushalayim”, refers to בנין"

the rebuilding of Yerushalayim and removal of the“ ,ירושלים וביעון שממת הארץ"desolation of the land”. (c) “for Hashem has comforted His people; He will have

redeemed his Yerushalayim” refers to "גאולת האמת" , “the 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 השם", “the 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 די"-עולם במלכות ש"תקון : “World 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