(127) "צדיק יסוד עולם": “The righteous one is the foundation of the world” (משלי י' כה). Both terms: "צדיק", “righteous one”, and "יסוד עולם", “foundation of the 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).
(128) "ציר אמונים מרפא": The verse reads: "מלאך רשע יפל ברע וציר אמונים מרפא", “The agent of a wicked person will fall into evil, but the emissary of the faithful will bring healing” (משלי יג' יז). "מלאך רשע" , 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 (ישעיה נג' ה): "בחבורתו נרפא לנו", “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).
(129) "ציון ממכותיך ארפאך": About Tzion, the verse relates: "ממכותיך ארפאך", “I 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).
(130) "צדק": “Righteousness”. The quality of: "צדק", “righteousness”, also relates to 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 factors 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: "צדק", is used numerous times, in the context relating to Mashiach ben Yosef (see (123), (5) and (3) above).
(131) "קרני ראם": “the horns of the Re’eim”. Regarding Moshe’s blessing to the tribe of Yosef, the verse reads: "וקרני ראם קרניו בהם עמים ינגח יחדו אפסי 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 (לח'-לט') 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.
(132) "קץ המגולה": “The revelations of the End of Days”. The predictions and signs that reveal the details and stages involved in the Redemption process are referred to 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 (סנהדרין צח'). The national awareness and consciousness of these processes, created through such revelations, helps further the goals of the Jewish people in bringing them about. For this reason all aspects of revealing the signs and processes that lead to the final Redemption are included in the mission and efforts of Mashiach ben Yosef; for indeed, all preparatory stages to the final Redemption are included in Mashiach ben Yosef’s mission.
(133) "קמה אלומתי וגם נצבה": “My sheaf arose and also remained standing” (בראשית לז' ז). In this dream, Yosef reveals the aspect of Mashiach ben Yosef, 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).
(134) "קנאתי לירושלים ולציון קנאה גדולה": “I have become zealous for Yerushalayim 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: "ויקנאו בו אחיו", “and his brothers were jealous of him” (בראשית לז' יא); and also in our verse above, Hashem is described in terms of "קנאה" in regards to Tzion, which shares the same gematria, “156”, as “Yosef”. Thus, just as "קנאה" relates to Yosef and subsequently Mashiach ben Yosef, in the verse in בראשית, so too by our verse in זכריה, the "קנאה" expressed is related to Mashiach ben Yosef and Tzion; the focal point of Mashiach ben Yosef’s efforts in bringing about the final Redemption.
(135) "קרן ישועה": “the Horn of Salvation”. In the Shemoneh Esrei prayer of: "צמח דוד", where we pray for the “sprouting” and “flourishing” of the sovereignty of 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: "קרן ישועה", “741”, is the same as that of “Mashiach ben Efrayim”; that is, Mashiach ben Yosef, who is descended from the tribe of Efrayim (also see (125) and (1) above).
(136) "קומי אורי כי בא אורך וכבוד ה' עליך זרח": “Arise! Shine! For your light has 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 (ד): "'שאי סביב עיניך וראי כלם נקבצו באו לך בניך מרחוק...", “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.
(137) "קדקד נזיר אחיו": Regarding the blessings that Yaakov prays should rest upon Yosef, it says: "תהיין לראש יוסף ולקדקד נזיר אחיו", “ 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.
(138) "וקם שבט בישראל": “and a rod has risen from Yisrael” (במדבר כד' יז). This refers to Mashiach ben Yosef who works through human effort and physical means in order to set the stage for the final Redemption. For this reason, the expression: "קם שבט בישראל", “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
(139) "קומו ונעלה ציון": “Arise, let us ascend to Tzion” (ירמיה לא' ה). This refers to the mission of Mashiach ben Yosef in gathering in the exiled Jewish people back to Eretz Yisrael and Tzion, for the full verse states: "כי יש יום קראו נצרים בהר אפרים קומו נעלה ציון", “For there will be a day when the watchmen will call out on the Mountain of Efrayim: Arise let us ascend to Tzion”. The “Mountain of Efrayim” mentioned in the verse alludes to Mashiach ben Yosef who descends from the tribe of Efrayim and will be the active force in returning the exiles to Tzion (see (1) above). Similarly, the expression of: "קומו", “arise”, used here is from the language of "קימה", meaning “erecting” or “establishing” and is used throughout Tanach to describe the physical, human efforts of Mashiach ben Yosef in building and establishing Eretz Yisrael and Tzion (see (138), (136) and (133) above).
(140) "קול שאון מעיר": “The sound of tumult comes from the city…” -
(ישעיה סו' ו). This verse and the following verses until the end of the chapter describe the period leading up to the final Redemption of Tzion and the Jewish people where the efforts of Mashiach ben Yosef become most manifest, before giving way to the reign and manifestation of Mashiach ben David. There, at last, in Yerushalayim will be the consolation for all the difficulties endured throughout the exile and the most difficult period called: "עקבות 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 אנחמכם ובירושלים תנחמו", “Like a man whose mother consoled him, so will I console you, and in Yerushalayim you will be consoled” (also see (86) above).
(141) "קול התור": “the Voice of the Turtledove”. The verse reads: "הנצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו", “The blossoms have appeared in the land, the time of singing has come, and the voice of the turtledove is heard in the land” (שיר השירים ב' יב). This verse refers to the period leading up to the final 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 "קול", 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 "קול התור", “747”, equaling that of: “Moshe ben Amram” (also see (38) above).
(142) "ראש אפרים": “the Head of Efrayim”. In the context of the blessings that Yaakov gave to Yosef’s sons, Menashe and Efrayim, the Torah relates about Efrayim: "וישלח ישראל את יד ימינו וישת על ראש אפרים", “But Yisrael (Yaakov) extended his 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:
"ראש אפרים", “the head Efrayim”, refers to the spiritual aspect of Mashiach ben Yosef, that is, the spiritual energy and strength which Mashiach ben Yosef draws from in order to fulfill his mission in setting the stage for the final Redemption. Although 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).
(143) "ראש אמנה": The verse in (שיר השירים ד' ח) says: "תשורי מראש אמנה", which literally means: “Look from the (head or) top of (the mountain called) Amanah”. "ראש" , “head”, also denotes “beginning” as in the word: "ראשון", “beginning” or “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"יto 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: "אמונה", “faith”, is the quality associated with Mashiach ben Yosef, as it says: "צדיק באמונתו יחיה", “a righteous person will live through his faith” (חבקוק ב' ד) (see (126) above).
(144) "ראש יוסף": Regarding the blessings of Yaakov, it says: "תהיין לראש יוסף", “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.
(145) "רוח א-לקים מרחפת על פני המים": “the spirit of G-d hovered upon the surface of the waters” (בראשית א' ב). The "רוח א-לקים", “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: "א-לקים", 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: "רוח א-לקים" and Mashiach ben Yosef is seen when Pharaoh and his servants describe Yosef, the spiritual progenitor of Mashiach ben Yosef, as:
"איש אשר רוח א-לקים בו", “a man in whom there is the spirit of G-d” - (בראשית מא' לח).
(146) "רגלי מבשר": “the feet (or footsteps) of the herald” (ישעיה נב' ז). The “feet” of the herald in the verse refer to the two Mashichim: Mashiach ben Yosef and Mashiach ben David, who are symbolically referred to as “feet” (see (81) and (76) 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).
(147) "ששון ושמחה": “Joy and Gladness”. The verse reads: "ופדויי ה' ישבון ובאו ציון ברנה ושמחת עולם על ראשם ששון ושמחה ישיגו ונסו יגון ואנחה", “Then the redeemed of Hashem will return to Tzion with glad song, with eternal gladness on their heads. They will attain joy and gladness, and sadness and sighing will flee” (ישעיה לה' 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.
(148) "שים באזני ישועה כי מחה אמחה את זכר עמלק מתחת השמים": “Place (or recite) it 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: "שים סוד ישועה", “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).
(149) "שדות בכסף יקנו": “They will buy fields with money”. The verse relates: "שדות בכסף יקנו...כי אשיב את שבותם נאם ה'", “They will buy fields with money…for I will 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: "על מכרם בכסף צדיק", 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).
(150) "שריה בן דן": “Shriyah son of Dan”. The Zohar (ח'ג קצד ע'ב) teaches that there will be a descendant of the tribe of Dan, called Shriyah ben Dan who will be an aid to Mashiach ben Yosef in the aspect of his mission involving battling with the enemies of Hashem and the Jewish people, who oppose the true Redemption and seek Mashiach ben Yosef’s destruction. Shriyah ben Dan will assist Mashiach ben Yosef in ultimately achieving salvation for the Jewish people.
(151) "שומע יוסף": “The understanding of Yosef”. While the brothers come to recognition of their mistreatment of Yosef, they admit their guilt to each other while still in Yosef’s presence, unaware that the Egyptian viceroy before them is actually 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: "שמע יוסף", 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).
(152) "שארית יוסף": “The remnant of Yosef” (עמוס ה' טו). The Midrash Tehillim (ג' ג) says, based on the above expression of "שארית יוסף", “the remnant of Yosef”, that the Jewish people are called by Yosef’s name as a merit to Yosef, who sustained and supported his brothers (the progenitors of the Jewish people) in Egypt. The expression of “the remnant of Yosef” also relates to the mission of Mashiach ben Yosef in sustaining the Jewish people, physically and spiritually, for the term: “remnant” implies that someone is keeping the people going and providing for them. Just as Yosef was the provider and sustainer of the Jewish people in Egypt, so too, Mashiach ben Yosef, who stems from Yosef, continues to manifest this quality of sustaining and protecting the Jewish people, in each generation.
(153) "שיבת ציון": “the captivity of Tzion”. The entire chapter in (תהילים קכו') which 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: "יעזרה א-לקים לפנות בקר", “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 ציון". Thus G-d’s helping Tzion, "לפנות בקר", “towards the morning”, that is, during 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).
(154) "שבי אל עריך": “Return to your cities” (ירמיה לא' כ). The entire chapter where this verse is found relates to the returning of the Jewish exiles to Eretz Yisrael and its rebuilding and resettlement, through the efforts and guidance of Mashiach ben Yosef (see (1) above). Because of the connection of "קיבוץ 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).
(155) "תפוח": The verse in Shir HaShirim (ב' ג) relates: "כתפוח בעצי היער כן דודי בין הבנים", “Like an apple among the trees of the forest, so is my Beloved among the 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).
(156) "תקון עולם במלכות ש-די": “World Rectification through the sovereignty of Shakkai” (literally G-d’s Name: Shaddai). The essential and principle purpose of all the efforts of Mashiach ben Yosef, during the period of "עקבות 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: "תיקון עולם במלכות ש- די". This is the process expressed in (ישעיה נב' ח-ט): "עין בעין יראו בשוב ה' ציון פצחו ורננו יחדו חרבות ירושלים כי נחם ה' עמו גאל ירושלים חשף ה' את זרוע קדשו לעיני כל בגוים וראו כל אפסי ארץ את ישועת א-לקינו", “With their own eyes they will see that Hashem returns to Tzion. Burst out, sing glad song in unison, O ruins of Yerushalayim, for Hashem has comforted His people; He will have redeemed Yerushalayim. Hashem has bared His holy arm before the eyes of all the nations; all the ends of the earth will see the salvation of our G-d”. (a) “With their own eyes they will see that Hashem returns to Tzion” refers to "קיבוץ גלויות", “the ingathering of the exiles to Eretz Yisrael”.
(b) “Burst out, sing glad song in unison, O ruins of Yerushalayim”, refers to "בנין ירושלים וביעון שממת הארץ", “the rebuilding of Yerushalayim and removal of the desolation of the land”. (c) “for Hashem has comforted His people; He will have redeemed his Yerushalayim” refers to "גאולת 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 "תקון עולם במלכות ש-די": “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 the Vilna Gaon - Rabbenu Eliyahu ben Shlomo Zalman and his students protect us and help grant us salvation in our days, Amen.