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• The State of The Generation - Part 2

  Jun 3, 2024 Admin 0 Comments

  If you haven't read the Part 1, you can do so here. I strongly suggest it, since Part Two is built on the previous article.
  
  There's something about The Fifth Son and the goat offering. Let's go a bit deeper so we understand more of it. 
  
  So עֵז - Ez means a goat, but it also means arrogance. So, by throwing a goat from a cliff, this ceremony fixes the trait of arrogance. 
  
  But this word can also be read as עַז - Az or עַז פָנִים - Az Panim brazen-faced, shameless, arrogant with total disregard for others - a type of individual. There's a pasuk that predicts the end of this type of people - עַז פָּנִים לְגֵיהִינוֹם - Az Panim Le Gehinam which means that the Shameless end up in Hell. But why would Hashem judge them so harshly, and write in books their destination ahead of time, while they are still alive down here on Earth?
  
  The Az Panim or Shameless person or his sin of arrogant behavior, and his disregard for others, allows him to start rumors, and incite people just to keep the hatred against the individual going for years to come. It's never a one-time venture, it is a long, quiet, and behind-the-scenes operation that can go on for years with many people involved. That is why Hashem lets us know his destination - Gehinam/Hell. Notice in the community, that these Azei Panim start rumors that go on for years with no hope of dying off even after many years, while causing lots of sleepless nights and suffering to the other party.
  
  But what about his support group - the ones that support him and his ideas for the next dirty rumor? The ones that do his dirty work, while he stays on the side "clean and dry". These people fall into a whole different category. So, let's talk about them for a change.
  
  In Mishna Sotah 9:15, it tells us about the generation - פני הדור כפני הכלב - The face of the generation will be like the face of a dog. Why would Sages compare the generation's face to the face of a dog? What is it about this animal that Hashem compares the generation to it?
  
  In Parashat Bereshit 2:19-20, we are told about Adam HaRishon and how he was naming the animals. Midrash on these pesukim, tells us a bit more. Every time Adam HaRishon looked at the animal, he looked at its essence, that is why the dog got its name Kelev, which derived from the words "Kulo Lev" or "All Heart". This accurately represents the dog, since it’s traits are devotion and loyalty. The people who support the shameless person or Az Panim become his dogs without realizing it, and they apply their devotion and loyalty to the wrong cause. In the process which may take years, they lose their free choice and act as slaves while serving their master - the Az Panim guy, while disregarding an enormous amount of sins being committed loyally and with devotion for years and all for the wrong reasons. Serving The Shameless and participating in various conflicts and situations, across shuls, communities, and continents. 
  
  And this is the sorry state of the generation, Azei Panim - shameless, brazen-faced people with lots of dogs around them… And if you notice a similar scenario in your daily life, expect Mashiach to be in their midst getting most of the blows. 
  
  

  So, what is the way out of this? How do you silence the Az Panim and his dogs? In the Parashat Bo 11:7, it tells us - that when the nation of Israel came out from Egypt, no dog barked against a man or beast. And so it will be in the future, no dogs of the generation will bark or raise their voices when Hashem on That Day will humiliate the Azei Panim - The Shameless of the generation and their dogs. Mashpil Geim Ade Aretz - He will throw down the Proud/Arrogant people to the ground.
  
  There's a pasuk, ה' עֹז לְעַמוֹ יִתֵן - Hashem Ohz Le Amo Yiten - Hashem gave the strength to His Nation - עֹז - Ohz, another variation. What is this strength? It is a Strength to Choose - whether to choose the way of Ez/Goat and become the Az Panim, the Shameless Individual, and end up in Gehinam or Hell, or end up as someone's slave or dog. Or use that strength to stay away from the way of the Az Panim - Shameless, and not become his slave or dog, but to be a Boshet Panim - a Person of Modesty and be on the way to Gan Eden or Paradise, and serve Hashem wholeheartedly, with loyalty and devotion, all for the right reasons. And only then ה' יְבַרֵך אֶת עַמוֹ בַשָלוֹם - Hashem Yevarech Et Amo Ba Shalom - Hashem will bless His Nation with Peace.

  
  Shmuel Katanov

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• The Arrogance of The Fifth Son, Part 1

  May 28, 2024 Admin 0 Comments

  The story is told in the Parashat Behalotcha 9:6-14 of people who approached our teacher Moshe and posed a very logical request. They have been carrying the bodies of people who passed away, and as the law states, those who have been exposed to the dead body are ritually unclean, and may not partake in the offering of Korban Pesach that is brought on the Holiday of Pesach. But they felt - why should they miss out on this commandment, and they also want to have a share in it! So Moshe, after speaking with Hashem, was told that the nation of Israel gets a new commandment of a Second Pesach or Pesach Sheni, which will allow them to fulfill some of the rituals and get Merit for the performed mitzvah as if they have fulfilled it as well - they were given a Second Chance.
  
  But here it gets more interesting. There's a discussion in Masechet Sanhedrin, that goes like this: what if the person skipped the Holiday of Pesach on purpose, but on the Pesach Sheni wants to partake in the mitzvah, how will that work..?
  
  So, this is where I would like to drop the anchor.
  
  In Haggadah of Pesach, we are told about 4 sons that are sitting around the Passover table: Chacham - the wise son, Rasha - the evil one, Tam - the simpleton, and Eno Yodea Lishol - one that doesn’t know how to ask a question. But the Sages tell us of yet another son that is missing in this list, it is the one that chose not to come to the Seder.
  
  The one that has skipped the observance of the Holiday of Pesach on purpose. He didn’t feel like it, he had other plans, and other people to see, so he didn't come for the seder. But as time passed, this person regretted it and came to the rabbi to ask what he could do, to make up for that missed Seder night. And this is where the Holiday of Pesach Sheni comes in, as a Second Chance.
  
  But what is the character trait that played the role in his decision not come to the Seder, but enjoy himself somewhere else when he was supposed to be together with the others? It is a trait of Gaavah or Arrogance, Bloated Ego, or a mix of the few.
  
  This reminds me of another incident in the Torah, and this is where I believe, the clarity may set in.
  
  In Parashat Acharei Mot 16:6-11, we are told of a service that was performed on Yom Kippur. They would take two male goats, and by lot, one would be sent to the wilderness to Azazel to be thrown from the cliff, and the other to be offered as a korban, as an atonement.
  
  But why a goat? What is so special about it? This is the animal that has a bloated ego, is arrogant, head-butting, jumping the fence or on the trees, has no problem climbing mountains and cliffs, is loud, and is somewhat a rebellious child - always pushing boundaries.
  
  So the person who did not attend the Seder night feels bad about it and wants to make up for the missed Seder. So Torah tells us to take the goat and throw it from the cliff. But the intention of the Torah is for us to throw our traits like bloated ego and arrogance that led us to rebel against Hashem, Rabbinical and Torah laws, and to throw those traits from the cliff. And when this person is about to make teshuvah and wants to come back and rejoin the Seder, Torah tells us, that we take a goat and bring it as a sacrifice. Because those traits that have made the person not to attend the Seder, are still inside of him. So this sacrifice is as if we are bringing our ego and arrogance as a sacrifice to Hashem, and that's how we start anew.
  
  Sometimes we let our traits of arrogance, ego, and chutzpah shine and run wild. Be it in the service of Hashem where we allow ourselves to bend some of the laws, and not follow them as Hashem commanded, or ignore them altogether and be on the loose. Or maybe it is the laws between fellow men, be it monetary, slander, or many other ways one can hurt the other individual. But either way, we are sure that we are loved and accepted by Hashem, but maybe...
  
  As it says in the Book of Prophet Ezekiel in 41:22, ...And He said to me, This is the table that is before Hashem... maybe we have disqualified ourselves from His Table, by acting as the Fifth Son - and now we are no longer there, because of the things we have done on purpose. Oh maybe Hashem is NO Longer Present at Our Table, and we have to go through the painstaking process of wiping clean those traits of ego and arrogance, deal with the consequences of our traits, and eventually take our rightful place at the table of Hashem or have Him be present at Our Table.
  
  The Hebrew word for "table" is "shulchan" (שלחן). The same Hebrew letters can be rearranged to spell "lenachash" (לנחש) - "to a snake." It is either we change and our Shulchan becomes "a table [before Hashem]", or we make it "lenachash" - to a snake - that kills and makes our food, us and our lives - "zivchei meitim" — lifeless, dead, and full of impurities.
  
  In a few places in the Torah, it says - Ish Ish... which may be explained the following way. The first Ish translated as Man which includes all men, but the second one talks about the person who says: It does not mean me. And it has no connection to me, in no way it concerns me as I am above all of that - comes Hashem and adds a second Ish, to include exactly the one that tries to exclude himself: Ish - Yes, You Too May Be if not already The Fifth Son.
  
  Click here to go to Part 2 of this article, where you will find out more secrets about The Fifth Son.
  
  Shmuel Katanov

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• King Mashiach - מֶלֶךְ הַמָּשִׁיחַ

  Mar 1, 2024 Admin 0 Comments

  It is written (Bereshit 1:2)

  וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם

  "And the spirit of 'ELOKIM' hovered over the face of the waters" 

  זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא ב) וְנָחָה עָלָיו רוּחַ ה

  The spirit refers to king Mashiach as it is written "And the spirit of The LORD will rest upon him!" (Isaiah 11:2)(Midrash Rabbah)

  שֶׁלִּבּוֹ הוּא לֵב כָּל קְהַל יִשְׂרָאֵל

  "his heart is the heart of all the Jewish people"

  (Rambam Mishna Torah Melachim 3:6)

  מִפְּנֵי שֶׁאוֹתוֹ הַמֶּלֶךְ שֶׁיַּעֲמֹד מִזֶּרַע דָּוִד בַּעַל חָכְמָה יִהְיֶה יֶתֶר מִשְּׁלֹמֹה וְנָבִיא גָּדוֹל הוּא קָרוֹב לְמשֶׁה רַבֵּנוּ וּלְפִיכָךְ יְלַמֵּד כָּל הָעָם וְיוֹרֶה אוֹתָם דֶּרֶךְ ה' וְיָבוֹאוּ כָּל הַגּוֹיִם לְשָׁמְעוֹ שֶׁנֶּאֱמַר (ישעיה ב ב) וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית ה' בְּרֹאשׁ הֶהָרִים

  for/because this king Mashiach will arise from the seed of David and will be gifted with wisdom more than Solomon and great in prophecy close to Moshe our Master. He will therefore teach the people and point out to them the LORD's path, and all nations will come to listen to him as it is written "And it shall come to pass in the last days, that the mountain of The LORD shall be established on the top of the mountains" (Isaiah 2:2) 

  (Rambam Mishna Torah Teshuva 9:2)

   רַבִּי נָתָן אוֹמֵר אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כְּשֵׁם שֶׁעָשִׂיתִי יַעֲקֹב בְּכוֹר שֶׁנֶּאֱמַר (שמות ד כב) בְּנִי בְכֹרִי יִשְׂרָאֵל כָּךְ אֲנִי עוֹשֶׂה לְמֶלֶךְ הַמָּשִׁיחַ בְּכוֹר שֶׁנֶּאֱמַר (תהלים פט כח)  אַף־אָ֭נִי בְּכ֣וֹר אֶתְּנֵ֑הוּ עֶ֝לְי֗וֹן לְמַלְכֵי־אָֽרֶץ

  Rabbi Natan said "The Holy One Blessed Is He said to Moshe "Just as I made Yaakov a firstborn, so too I will make king Mashiach a firstborn as it is written "I too will make him a firstborn, supreme over all the kings of the earth" (Psalms 89:28)(Midrash Rabbah)

  ר' יהושע בן לוי אשכח לאליהו אמר ליה ומאי סימניה

  Rabbi Yehoshua the son of Levi encountered Eliyahu the Prophet and asked him, how do we know who is the Mashiach?

  יתיב ביני עניי סובלי חלאים

  Eliyahu the Prophet answered him "The Mashiach sits among the poor and suffers from afflictions" (Sanhedrin 98a)

  נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ

  "he is despised, shunned by men, a man of suffering, familiar with illness, as one who hid his face from us, he was despised, we held him of no account" (Isaiah 53:3)

  אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה

  "Yet it was our sickness that he was bearing, our suffering that he endured. We accounted him plagued, smitten, and afflicted by GOD" (Isaiah 53:4)

  וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ

  "But he was wounded because of our sins, crushed because of our iniquities. He bore the chastisement that made us whole, and by his bruises, we were healed" (Isaiah 53:5)

  נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו

  "He was oppressed yet he did not open his mouth to answer back, like sheep being led to slaughter, like a ewe dumb before those who shear her he did not open his mouth" (Isaiah 53:7)

  וַיהֹוָ֞ה חָפֵ֤ץ דַּכְּאוֹ֙ הֶחֱלִ֔י אִם־תָּשִׂ֤ים אָשָׁם֙ נַפְשׁ֔וֹ יִרְאֶ֥ה זֶ֖רַע יַאֲרִ֣יךְ יָמִ֑ים וְחֵ֥פֶץ יְהֹוָ֖ה בְּיָד֥וֹ יִצְלָֽח

  "But The LORD chose to crush him with suffering, if he accepted his suffering with joy he will see offspring and have a long life, and in the Torah of the LORD he will prosper" (Isaiah 53:11)

  חַיִּ֤ים שָׁאַ֣ל מִ֭מְּךָ נָתַ֣תָּה לּ֑וֹ אֹ֥רֶךְ יָ֝מִ֗ים עוֹלָ֥ם וָעֶֽד

  "he asked You for life and You granted him, a long life, everlasting"

  (Psalms 21:5)

  קָנָה לוֹ דִבְרֵי תוֹרָה קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא

  if you have acquired words of The Torah! you have acquired The Life of The World To Come!" (Avot)

   צַדִּיק וּמוֹשִׁיעַ אֵין כְּתִיב אֶלָּא צַדִּיק וְנוֹשַׁע הוּא וְכֵן הוּא אוֹמֵר אִמְרוּ לְבַת צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא (ישעיה סב יא) מוֹשִׁיעֵךְ בָּא אֵין כְּתִיב כָּאן אֶלָּא יִשְׁעֵךְ כִּבְיָכוֹל הוּא נוֹשַׁע

  It is not written about king Mashiach "he is righteous and a savior" rather "he is righteous and he will be saved" as it is written "Say to the daughter of Zion behold the one who was saved has come" (Isaiah 62:11) (Tanhuma)

  לָכֵ֞ן אֲחַלֶּק־ל֣וֹ בָרַבִּ֗ים וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ

  "Therefore, I will give him a portion from the multitudes, he will divide the mighty as spoils because he poured out his soul in repentance to death. He was numbered among the sinners, he bore the guilt of the many, he prayed for sinners” (Isaiah 53:12)

  אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא וּנְהוֹרָא עִמֵּהּ שְׁרֵא זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהֹוָ֖ה עָלַ֥יִךְ זָרָֽח

  Rabbi Abba Sarongia says, it is written "light dwells with him" (Daniel 2:22) this refers to king Mashiach as it is written "Arise, shine, for your light has dawned, The Presence of The LORD has shone upon you" (Isaiah 60:1) (Midrash Rabbah)

  וְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהֹוָ֑ה ר֧וּחַ חׇכְמָ֣ה וּבִינָ֗ה ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהֹוָֽה

  "The spirit of the LORD shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge,

  and reverence for The LORD" (Isaiah 11:2)

  וַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהֹוָ֑ה וְלֹֽא־לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹא־לְמִשְׁמַ֥ע אׇזְנָ֖יו יוֹכִֽיחַ

  "He shall sense the truth by his reverence for the LORD, he shall not judge by what his eyes behold, nor rebuke by what his ears perceive" (Isaiah 11:3)

  וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע וְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מׇתְנָ֑יו וְהָאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו

  "he will judge the poor and instruct justly the humble of the earth,  he will reprove the inhabitants with his mouth, and with the breath of his mouth, he will smite the wicked. Justice shall be the girdle of his loins, and faithfulness the girdle of his waist" (Isaiah 11:4-5)

  שֶׁנֶּאֱמַר (זכריה ט א) מַשָֹּׂא דְּבַר ה' בְּאֶרֶץ חַדְרָךְ מַהוּ חַדְרָךְ רַבִּי נְחֶמְיָה אָמַר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁהוּא חַד וְרַךְ חַד לָאֻמּוֹת וְרַךְ לְיִשְׂרָאֵל דָּבָר אַחֵר חַדְרָךְ זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁעָתִיד לְהַדְרִיךְ כָּל בָּאֵי הָעוֹלָם בִּתְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא

  It is written "A prophecy of the LORD in the land of hadrach"  (Zecharia 9:1) What does the word 'hadrach' (חַדְרָךְ) mean? Rabbi Nehemia said this refers to King Moshiach who is sharp(חַדְ) and soft(רָךְ). Sharp towards the idolaters and soft to the people of Israel. Another explanation: The word (חַדְרָךְ) refers to king Mashiach who is destined to guide (לְהַדְרִיךְ) the people of the world to repentance before The Holy One Blessed Is He (Midrash Rabbah)

   שֶׁמֶן לַמָּאוֹר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי (תהלים קלב יז)

  "The oil for the light" (Exodus 25:6) This refers to the king Mashiach as it is written "There will I make a horn to shoot up for David, there have I prepared a lamp for My anointed" (Psalms 132:17)(Tanhuma)

   הַמָּשִׁיחַ שֶׁעָתִיד לִפָּרַע מֵעוֹבְדֵי עֲבוֹדָה זָרָה שָׁם עִמָּהֶם גָּדֵל בַּמְּדִינָה דִּכְתִיב שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ (ישעיה כז י)

  king Mashiach is destined to exact retribution from the idolaters. He will live among them in their city as it is written "There shall the calf feed and there shall he lie down and consume the branches thereof" (Isaiah 27:10) (Tanhuma)

  וְהוּא הָיָה רוֹאֶה אֶת מֶלֶךְ הַמָּשִׁיחַ שֶׁכֵּן דָּנִיֵּאל אוֹמֵר חָזֵהּ הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי לָא בִידַיִן וּמְחָת לְצַלְמָא בֶּן לָקִישׁ זֶה מֶלֶךְ הַמָּשִׁיחַ וּמְחָת לְצַלְמָא לְכָל מַלְכוּת שֶׁהֵם עוֹבְדוֹת לַצֶּלֶם בְּצַלְמָוֶת וּבִזְכוּת מָה הוּא מוֹשֵׁל מֶלֶךְ הַמָּשִׁיחַ בָּאֶבֶן? בִּזְכוּת הַתּוֹרָה שֶׁיִּשְׂרָאֵל יְגֵעִים בָּהּ שֶׁנֶּאֱמַר לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים (שמות לא יח)

  Daniel the prophet saw the coming of the Messiah (in his vision), as Daniel said "I saw a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them in pieces" (Daniel 2:34) Rabbi Simeon the son of Lakish said "This verse refers to the Messiah" Smote the image alludes to all the kingdoms that serve idols. Why is the rule of king Mashiach likened to stone? It is likened to stone because of the Torah study in which Israel toils as it is written "The two tablets of the testimony, tables of stone written with the finger of GOD" (Exodus 31:18)(Tanhuma)

  מֶלֶךְ בָּשָׂר וָדָם אֵין לוֹבְשִׁין עֲטָרָה שֶׁלּוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְהַלְבִּישׁ עֲטָרָה שֶׁלּוֹ לְמֶלֶךְ הַמָּשִׁיחַ וּמַהוּ עֲטָרָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא? כֶּתֶם פָּז שֶׁנֶּאֱמַר רֹאשׁוֹ כֶּתֶם פָּז (שה״‎ש ה יא) וְכָתוּב בּוֹ תָּשִׁית לְרֹאשׁוֹ עֲטֶרֶת פָּז (תהלים כא ד)

  No one would dare don the crown of a human king, but in the future, The Holy One Blessed Is He will place His crown upon the head of king Mashiach. What is the crown of The Holy One Blessed Is He? The crown of The Holy One Blessed Is He is of the finest gold as it is written "His head is covered with hat made of a special garment, full of Torah" (Song of Songs 5:11) and it is also written "You will set a crown of fine gold on his head" (Psalms 21:4) (Tanhuma)

  אָמַר רַבִּי אֶלְעָזָר בַּר אֲבִינָא אִם רָאִיתָ מַלְכֻיּוֹת מִתְגָּרוֹת אֵלּוּ בְּאֵלּוּ צַפֵּה לְרַגְלוֹ שֶׁל מָשִׁיחַ

  Rabbi Elazar the son of Abina said "If you see in your generation that all the nations engaged in conflict with one another, expect the coming of the Mashiach" (Midrash Rabbah)

  רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יִצְחָק כַּגּוֹאֵל רִאשׁוֹן כָּךְ גּוֹאֵל אַחֲרוֹן מַה גּוֹאֵל רִאשׁוֹן נֶאֱמַר (שמות ד כ) וַיִּקַּח משֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּבֵם עַל הַחֲמֹר כָּךְ גּוֹאֵל אַחֲרוֹן שֶׁנֶּאֱמַר (זכריה ט ט) עָנִי וְרֹכֵב עַל הַחֲמוֹר מַה גּוֹאֵל הָרִאשׁוֹן הוֹרִיד אֶת הַמָּן שֶׁנֶּאֱמַר (שמות טז ד) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם אַף גּוֹאֵל אַחֲרוֹן יוֹרִיד אֶת הַמָּן שֶׁנֶּאֱמַר (תהלים עב טז) יְהִי פִסַּת בַּר בָּאָרֶץ מַה גּוֹאֵל רִאשׁוֹן הֶעֱלָה אֶת הַבְּאֵר אַף גּוֹאֵל אַחֲרוֹן יַעֲלֶה אֶת הַמַּיִם שֶׁנֶּאֱמַר (יואל ד יח) וּמַעְיָן מִבֵּית ה' יֵצֵא וְהִשְׁקָה אֶת נַחַל הַשִּׁטִּים

  Rabbi Berechiah in the name of Rabbi Itzhak said "Like the first redeemer Moshe so too the final redeemer king Mashiach. Just like regarding Moshe, it is written: "Moshe took his wife and his children and mounted them on the donkey" (Exodus 4:20) so does it say of the final redeemer as it is written "A poor man riding upon a donkey"(a family man, battling his evil inclination, toiling in Torah, providing for his family) (Zechariah 9:9) Just as the first redeemer caused the manna to fall in the wilderness as it is written "Behold, I shall rain down for you food from Heaven" (Exodus 16:4) so will the final redeemer cause the manna to fall as it is written "There shall be an abundance of bread on the earth" (Psalms 72:16) Just as the first redeemer caused the water of the well to raise up so will the final redeemer as it is written "a spring will go out from the House of Hashem and water the valley of Shittim" (Joel 4:18)(Just as in the wilderness, having been granted the manna and water from the well, the people were free to devote their time to the study of Torah and service of The Holy One Blessed Is He, the same will occur in the times of Mashiach) (Tiferet Zion) (Midrash Rabbah)

  הַמֶּלֶךְ הַמָּשִׁיחַ עָתִיד לַעֲמֹד וּלְהַחְזִיר מַלכוּת דָּוִד לְיָשְׁנָהּ לַמֶּמְשָׁלָה הָרִאשׁוֹנָה וּבוֹנֶה הַמִּקְדָּשׁ וּמְקַבֵּץ נִדְחֵי יִשְׂרָאֵל וְחוֹזְרִין כָּל הַמִּשְׁפָּטִים בְּיָמָיו כְּשֶׁהָיוּ מִקֹּדֶם

  king Mashiach will arise and re-establish the monarchy of David as it was in former times. He will build the Temple and gather in the dispersed of Israel. All the earlier statutes will be restored as they once were (Rambam Mishna Torah Melachim 11:1)

  וְאַל יַעֲלֶה עַל דַּעְתְּךָ שֶׁהַמֶּלֶךְ הַמָּשִׁיחַ צָרִיךְ לַעֲשׂוֹת אוֹתוֹת וּמוֹפְתִים וּמְחַדֵּשׁ דְּבָרִים בָּעוֹלָם אוֹ מְחַיֶּה מֵתִים וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ אֵין הַדָּבָר כָּךְ

  It should not occur to you that the king Machiach must bring wondrous signs or perform marvels or invent new things or revive the dead or anything like that

  (Rambam Mishna Torah Melachim 11:3)

  אָמַר רַבִּי חָנִין אֵין יִשְׂרָאֵל צְרִיכִין לְתַלְמוּדוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ לֶעָתִיד לָבוֹא שֶׁנֶּאֱמַר (ישעיה יא י) אֵלָיו גּוֹיִם יִדְרשׁוּ לֹא יִשְׂרָאֵל אִם כֵּן לָמָּה מֶלֶךְ הַמָּשִׁיחַ בָּא וּמַה הוּא בָּא לַעֲשׂוֹת לְכַנֵּס גָּלֻיּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל

  Rabbi Chanin said "The nation of Israel will not need the teachings of king Mashiach as it is written "nations will seek him" (Isaiah 11:10) implying "the nations" and not Israel. Then, for what purpose will he come? he will gather the exiles (Midrash Rabbah)

   רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם שֶׁנֶּאֱמַר (ישעיה נב ז) מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם

  The Rabbis of Blessed Memory said "great is peace for when King Mashiach will come he will only open with peace as it is written "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

  It is written  וּמַטֵּ֥ה אַהֲרֹ֖ן 

  "And the staff of Aharon" (Bamidbar 17:21)

  יֵשׁ אוֹמְרִים הוּא הַמַּטֶּה שֶׁהָיָה בְּיַד יְהוּדָה

  Some Rabbis of Blessed Memory say that this is the same staff that of Yehuda as it is written וּמַטְךָ אֲשֶׁר בְּיָדֶךָ

  "The staff that is in your hand" (Bereshit 38:18)

   וְאוֹתוֹ הַמַּטֶּה עָתִיד לִהְיוֹת בְּיַד מֶלֶךְ הַמָּשִׁיחַ בִּמְהֵרָה בְיָמֵינוּ

  And this is the exact staff that in the future will be held by the King Mashiach, may he come speedily in our days as it is written

  מַטֵּה עֻזְּךָ יִשְׁלַח ה' מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ

  "The LORD will stretch forth from Zion your mighty scepter,

  to rule over your enemies!" (Psalms 110:2)(Midrash Rabbah)

  It is written 

  מִֽי־אַתָּ֧ה הַֽר־הַגָּד֛וֹל לִפְנֵ֥י זְרֻבָּבֶ֖ל לְמִישֹׁ֑ר

  "Who are you? the big mountain! in front of us, from Zerubbabel, who will come to make men upright" (Zechariah 4:7)

  זֶה מָשִׁיחַ בֶּן דָּוִד

  This refers to king Mashiach the son of David  

  וְלָמָּה נִקְרָא שְׁמוֹ הַר הַגָּדוֹל

  Why is he called the great mountain?

  שֶׁהוּא גָדוֹל מִן הָאָבוֹת

  Because he is spiritually greater than the Patriarchs as it is written about the king Mashiach 

  שֶׁנֶּאֱמַר הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד (ישעיה נב יג)

  "Behold, my servant will prosper in wisdom and prophecy, he will be exalted and raised to great heights" (Isaiah 52:13)

  יָרוּם מֵאַבְרָהָם וְנִשָּׂא מִיִּצְחָק וְגָבַהּ מִיַּעֲקֹב

  he will be exalted more than Abraham, uplifted more than Itzhak, and greater than Jacob

  וְגָבַהּ מִמַּלְאֲכֵי הַשָּׁרֵת

  he will be greater than the ministering angels

  שֶׁגְּדוֹלִים הַצַּדִּיקִים יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת

  because righteous are greater than the ministering angels 

  לְכָךְ נֶאֱמַר מִי אַתָּה הַר הַגָּדוֹל

  that's why the verse says "who are you? the big mountain!"

  וּמִמִּי הוּא יוֹצֵא

  From whom will he emerge?

  מִזְּרֻבָּבֶל

  From Zerubbabel

  וְלָמָּה נִקְרָא שְׁמוֹ זְרֻבָּבֶל

  Why is his name called Zerubbabel?

  מִפְּנֵי שֶׁנּוֹלַד בְּבָבֶל

  Because he was born outside of the Land of Israel in Babel

  וּמִי הוּא

  Who is he descended from?

  מִדָּוִד

  From King David as it is written 

   שֶׁנֶּאֱמַר וּבְנֵ֣י אֶלְיוֹעֵינַ֗י הוֹדַוְיָ֡הוּ וְאֶלְיָשִׁ֡יב וּפְלָיָ֡ה וְ֠עַקּ֠וּב וְיוֹחָנָ֧ן וּדְלָיָ֛ה וַעֲנָ֖נִי שִׁבְעָֽה 

  "And the sons of Elioenai: Hodaviahu and Eliyashiv and Pelaya and Akkuv and Yohanan and Delaya and Ononi—seven" 

  (1 Chronicle 3:24)

  וּמַהוּ עֲנָנִי

  Who is Ononi? ( עֲנָנִי - answer me)

  זֶה מָשִׁיחַ

  This is Mashiach a man of prayer as it is written

  שֶׁנֶּאֱמַר חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּ֔א 

  "I saw in the night visions, and behold, there he came, Ononi 

  (עֲנָנֵי answer me) is his name" (Daniel 7:13)

  in the next verse it is written

  וְלֵ֨הּ יְהִ֤ב שׇׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שׇׁלְטָנֵ֞הּ שׇׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל

  "Dominion, splendor and kingship were given to him. All nations, nations of every language will pay reverence to him. His dominion is an everlasting dominion that shall not pass away,

  and his kingship, one that shall not be destroyed" (Daniel 7:14)  

  וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו

  יָמִ֥ית רָשָֽׁע

  "he will judge the poor with righteousness and rebuke with uprightness the humble ones of the earth, he will strike down the land with the rod of his mouth and with his holy spirit that will emanate from his mouth he will slay wicked" (Isaiah 11:4)

  וְהֵיכָן הוּא בָא

  Where will he come from?

  דֶּרֶךְ הֶהָרִים

  he will come by the way of the mountains as it is written

  שֶׁנֶּאֱמַר עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ (ישעיה נב ז)

  "Upon the mountains are the footsteps of the messenger, proclaiming peace, heralding good news, announcing salvation, telling the nation of Israel “Your King, The Holy One Blessed Is He has Reigned” (Isaiah 52:7)

  בְּאוֹתָהּ שָׁעָה יִהְיוּ יִשְׂרָאֵל מִסְתַּכְּלִין וְאוֹמְרִים אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי עֶזְרִי מֵעִם ה' עֹשֵׂה שָׁמַיִם וָאָרֶץ (תהלים קכא א) 

  At that time Israel will look up and say "I lift up my eyes unto the mountains, from where will my help come? my help will come from The LORD who made The Heavens and the Earth" (Psalms 121:1) 

  אָמֵן כֵּן יְהִי רָצוֹן

  Amen, and may it be so! (Tanhuma תּוֹלְדֹוֹת)

  הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא

  "behold! I will send Elijah The Prophet to you" (Malachi 3:23)

  וְהָיָ֣ה בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒

  "and on that day a great shofar will be blown" (Isaiah 27:13)

  מְשָׁחֵ֖הוּ כִּי־זֶ֥ה הֽוּא

  "anoint him! for this is the one!" (1 Samuel 16:12)

  מגביהו הקב"ה למשיח עד שמי השמים ופורש עליו מזיו כבודו

  "The Holy One Blessed Is He will lift him up to The Heavens and cover him with the splendor of His Glory" (Pesikta Rabatti)

  חֹפֵ֤ף עָלָיו֙ כׇּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן

  "The Holy One Blessed Is He hovers over him all day and resides between his shoulders" (Devarim 33:12)

  תוֹרָ֖ה יְבַקְשׁ֣וּ מִפִּ֑יהוּ כִּ֛י מַלְאַ֥ךְ יְהֹֽוָה־צְבָא֖וֹת הֽוּא

  "seek Torah form his mouth! because he is the Messenger/Angel of The LORD of HOSTS!" (Malachi 2:7)

  יִלָּחֵם מִלְחֲמוֹת ה

  "he will wage the wars of The LORD!"(Rambam Melachim 11:4)

  קִנְאַ֛ת יְהֹוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת

  "the zeal of The LORD of HOSTS this one will perform" (Isaiah 9:6)

  וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה

  "he was counted among the sinners" (Isaiah 53:12)

  וּמִתַּחְתָּ֣יו יִצְמָ֔ח

  "he will sprout forth from the bottom" (Zachariah 6:12)

  כִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶחֱטָֽא

  “for there is no righteous person on earth that does good and never sinned” (Kohelet 7:20)

  אֲלַמְּדָ֣ה פֹשְׁעִ֣ים דְּרָכֶ֑יךָ

  "i will teach the sinners Your ways" (Psalms 51:15)

  וּמוֹדֶ֖ה וְעֹזֵ֣ב יְרֻחָֽם

  “he who confesses and forsakes his sins will be granted mercy” (Proverbs 28:13)

  הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ

  "he stirred himself up to death in repentance, in order to know ME!" (Isaiah 53:12)

  אָמַר רֵישׁ לָקִישׁ אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ שֶׁנֶּאֱמַר זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל

  "Reish Lakish says "Words of The Torah only endure in a person who kills himself over them, one who is ready to devote all his efforts as it is written “This is the way to acquire the words of The Torah, a person who dies in a tent” ((Numbers 19:14) (Shabbat 83b)

  מְנָא לַן דִּשְׁמָא גָּרֵים אָמַר רַבִּי אֱלִיעֶזֶר דְּאָמַר קְרָא לְכוּ חֲזוּ מִפְעֲלוֹת ה׳ אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ אַל תִּקְרֵי שַׁמּוֹת אֶלָּא שֵׁמוֹת

  "From where do we derive that the name affects a person's life? Rabbi Eliezer said that the verse says “Go, see the works of The LORD! who has made desolations [shamot] upon the earth” (Psalms 46:9) Do not read the word as shamot,  but rather as shemot - names. The names given to people are therefore “the works of the LORD upon the earth” (Berachot 7b)

  מה שמו

  "what is his name?

  ורבנן אמרי חיוורא דבי רבי שמו

  “the Rabbis of Blessed Memory say "the pious/shamefaced one from the house of Ribbi is his name"” (Sanhedrin 98b)

  אַתָּה־ה֣וּא מַלְכִּ֣י אֱלֹהִ֑ים

  "You are my KING! O LORD!" (Psalms 44:5)

  שכל מדותיו של הקב"ה מדה כנגד מדה

  the ways of The Holy One Blessed Is He is measure for measure (Sanhedrin 90a)

  וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י

  "and I have anointed 'malki'" (Psalms 2:6)

  יַעֲמֹד מֶלֶךְ

  "a king will rise up" (Rambam Melachim 11:4)

  מַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם

  "a righteous king, king of peace, in Jerusalem" (Bereshit 14:18)

  וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ עַל־כִּסֵּ֤א דָוִד֙ וְעַל־מַמְלַכְתּ֔וֹ

  "and to peace there will be no end upon the throne of David and his kingdom" (Isaiah 9:6)

  מְשִׁ֙יחַ֙ אֱלֹהי יַעֲקֹ֔ב וּנְעִ֖ים זְמִר֥וֹת יִשְׂרָאֵֽל

  "the anointed one of our GOD! Yaakov! with pleasing songs/melody/nigun, Israel!" (2 Samuel 23:1)

  וּמׇשְׁלוֹ֙ מִיָּ֣ם עַד־יָ֔ם

  "he will rule the entire world" (Zechariah 9:10)

  וְלֵ֨הּ יְהִ֤ב שׇׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שׇׁלְטָנֵ֞הּ שׇׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל

  "Dominion, splendor and kingship were given to him. All nations, nations of every language will pay reverence to him. His dominion is an everlasting dominion that shall not pass away,

  and his kingship, one that shall not be destroyed" (Daniel 7:14)

  שֶׁקּוֹלוֹ עָרֵב

  "because his voice is sweet/pleasing to Me" (Midrash Rabbah)

  הַקֹּל֙ ק֣וֹל יַעֲקֹ֔ב

  "the voice is the voice of Yaakov" (Bereshit 27:22)

  הַרְּאִיתֶם֙ אֲשֶׁ֣ר בָּחַר־בּ֣וֹ יְהֹוָ֔ה

  "have you seen whom The LORD/HASHEM has chosen" 

  (1 Samuel 10:24)

  הוֹגֶה בַּתּוֹרָה וְעוֹסֵק בְּמִצְוֹת כְּדָוִד אָבִיו כְּפִי תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה

  "his thoughts are pre-occupied with Torah and his performs the mitzvot as his fore-father Kind David, according to the Written and The Oral Torah" (Rambam Mishnah Torah Melachim 11:4)

  ה' צַדִּיק יִבְחָן 

  "The Holy One Blessed Is He tests the righteous" (Psalms 11:5)

  שֶׁהַיִּסּוּרִין מוֹשְׁכִין אֶת הָאָדָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא

  "for afflictions bring a person closer to The Holy One Blessed Is He"

  (Tanhuma)

  יָ֘בֵ֤שׁ כַּחֶ֨רֶשׂ כֹּחִ֗י וּ֭לְשׁוֹנִי מֻדְבָּ֣ק מַלְקוֹחָ֑י וְֽלַעֲפַר־מָ֥וֶת תִּשְׁפְּתֵֽנִי

  "my strength is dried up like a shard, my tongue cleaves to my palate, to the dust, to death you place me" (Psalms 22:16)

  עִמּֽוֹ־אָנֹכִ֥י בְצָרָ֑ה

  "I am with him in his distress" (Psalms 91:15)

  בַּ֝רְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ

  "iron was laid upon his soul" (Psalms 105:18)

  רַבִּי בֶּרֶכְיָה אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל בְּרִיָּה כְּשֶׁהוּא חַי אֶלָּא עַל בַּעֲלֵי יִסּוּרִין

  "Rabbi Berechiah said "The Holy One Blessed Is He does not enjoin His Name upon a person still alive unless he is afflicted with suffering" (Midrash Rabbah)

  וְנוֹשָׁ֖ע ה֑וּא

  "he will be saved" (Zechariah 9:9)

  וְ֠אַתָּ֠ה אַל־תִּירָ֞א עַבְדִּ֤י יַֽעֲקֹב֙ וְאַל־תֵּחַ֣ת יִשְׂרָאֵ֔ל כִּ֠י הִנְנִ֤י מוֹשִֽׁעֲךָ֙ 

  "but as for you, do not be afraid My servant Yaakov! do not be frightened Israel! I will save you!" (Jeremiah 46:27)

  אֵין שַׁרְבִיטוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַשְׁמֵשׁ וּבָא אֶלָּא בִּבְנֵי אָדָם שֶׁלִּבָּם רַךְ כַּשּׁוֹשַׁנִּים

  "the staff/scepter of The Holy One Blessed Is He comes down only upon those who's hearts are as soft as roses" (Midrash Rabbah)

  לוּלֵ֣י ת֭וֹרָתְךָ שַׁעֲשֻׁעָ֑י אָ֝֗ז אָבַ֥דְתִּי בְעׇנְיִֽי

  "were not Your Torah my delight I would have perished in my affliction" (Psalms 119:92)

  It is written 

  צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה

  "A righteous person blossoms like a palm tree, like the cedar of Lebanon he flourishes" (Psalms 92:13)

  מה התמרה הזאת נאה במראיה וכל פירותיה מתוקין וטובים כך בן דוד נאה במראהו וכל מעשיו מתוקין וטובים לפני הקב"ה

  "just as the date palm is pleasant to look at and all its fruits are sweet and good, so too with the son of David, he is pleasant to look at and all his deeds are sweet before The Holy One Blessed Is He" (Midrash Tehillim)

  בְּנִ֥י אַ֑תָּה

  "you are My son!" (Psalms 2:7)

  אָמַר רָבָא אָמַר רַב סְחוֹרָה אָמַר רַב הוּנָא כׇּל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָפַץ בּוֹ מְדַכְּאוֹ בְּיִסּוּרִין שֶׁנֶּאֱמַר וַה׳ חָפֵץ דַּכְּאוֹ הֶחֱלִי

  Rava said that Rav Seḥora said that Rav Huna said "Anyone in whom The Holy One Blessed Is He delights, He oppresses him with suffering as it is written “Yet in whom The LORD delights, He oppresses him with illness/afflictions" (Berachot 5a)

  שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ

  "ask of Me! and I will give you nations as your inheritance! your estate will extend to the ends of the earth!" (Psalms 2:8) 

  וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒

  "vast will be his booty" (Isaiah 53:12)

  וְ֭יֵרְדְּ מִיָּ֣ם עַד־יָ֑ם

  "he will rule the entire world" (Psalms 72:8)

   וְאֶל־זֶ֣ה אַבִּ֔יט אֶל־עָנִי֙ וּנְכֵה־ר֔וּחַ וְחָרֵ֖ד עַל־דְּבָרִֽי

  "at this one do I gaze, at the poor and humble one, the penitent, who trembles upon My words" (not to forget them) (Isaiah 66:2)

  מַגְדִּל֮ יְשׁוּע֢וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ עַד־עוֹלָֽם

  "He will increase salvations to the king Mashiach, He will act kindly to his anointed one, To King David and his descendants forever" (Psalms 18:51)

  אִם־יִתְמַהְמָהּ֙ חַכֵּה־ל֔וֹ כִּי־בֹ֥א יָבֹ֖א

  "if Mashiach delays, await for him, for he will surely come!" (Habakkuk 2:3)

  וְכָל מִי שֶׁאֵינוֹ מַאֲמִין בּוֹ אוֹ מִי שֶׁאֵינוֹ מְחַכֶּה לְבִיאָתוֹ לֹא בִּשְׁאָר נְבִיאִים בִּלְבַד הוּא כּוֹפֵר אֶלָּא בַּתּוֹרָה וּבְמשֶׁה רַבֵּנוּ

  "anyone who doesn't believe in the coming of Mashiach or someone who does not await his coming, not only is he denying all the other Prophets, but also in the Torah and Moshe our Teacher of Blessed Memory" (Rambam Melachim 11:1)

  וַיָּ֤שַׂר אֶל־מַלְאָךְ֙ וַיֻּכָ֔ל

  "he STRUGGLED with the angel/the SATAN and prevailed!!!" (Hoshea 12:5)

  IN his 40's     רֹכֵ֣ב עַל־חֲמ֔וֹר

  there are 7 stages in a person's life

  עוֹלָם חֲמִישִׁי דּוֹמֶה לַחֲמוֹר שֶׁמַּנִּיחִין עָלָיו אֻכָּף כָּךְ לִבְנֵי אָדָם מַנִּיחִין לוֹ אֻכָּפוֹ עָלָיו נוֹתְנִין לוֹ אִשָּׁה וּמוֹלִיד בָּנִים וּבָנוֹת וְחוֹזֵר וְהוֹלֵךְ לְכָאן וּלְכָאן וּמֵבִיא מָזוֹן וּמְפַרְנֵס לְבָנָיו וּמְכַלְכְּלָן וְנוֹתְנִין עָלָיו מַשָּׂא וְהוּא מְעֻמָּס מִן בָּנִים וּבָנוֹת 

  "In the 5th stage, a man is like an ass/donkey upon which a saddle has been placed by giving him a wife who bears him sons and daughters, he roams from business to business to obtain food and sustenance for his children. They pile additional burdens upon him, and he is overwhelmed with carrying the burdens of his children

  וְאֵימָתַי כְּשֶׁהוּא בֶּן אַרְבָּעִים שָׁנָה

  when is that? in his 40's" (Tanhuma)

  מַשָּׂ֥א

  "a burden" (Malachi 1:1)

  צַדִּ֥יק עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר

  "he is righteous, poor and humble, battling his evil inclination, toiling in Torah, a taxi driver, providing for his family, in his 40's" (Zechariah 9:9)

  חסיד נקרא על שם הבושת כי חסיד לשון לבן הוא כי תרגומא של חסידא הוא חוורתא (ויקרא יא יט) וכן ולא עתה פניו יחוָרו (ישעיהו כט כב) תרגום של חרפה הוא חסודא וכל זה למה כי החסיד צריך לסבול בושת כדי לקיים את התורה וצריך להעביר מעל פניו הבושת במקום מצווה ואז נקרא חסיד ובזה יגיע לנבואה כדכתיב (תהלים פט כ) אז דברת בחזון לחסידיך ויגיע בבושתו לידי יראת שמים כדכתיב (שמות כ יז) ובעבור תהיה יראתו על פניכם לבלתי תחטאו – איזהו יראה שהיא נכרת על הפנים הוי אומר זו הבושה (נדרים כ א)

  "A pious person is so-called because he has a sense of shame, for the word 'Hassid' or 'pious' means 'white', for the translation of 'stork' (Hasidah) in Aramaic is "hawarita" meaning 'the white one' as you note in (Leviticus 11:19) and similarly in (Isaiah 29:22) "Neither shall his face now become white/pale" (with shame), and the Aramaic translation of 'herpah' (shame) is 'hisda' (same as Hassid), as you will note in (Genesis 34:14) And all of this for what reason? That the Hassid or pious person must bear shame in order to fulfill the Torah and he must remove shame from his face at performing any commandment of The Holy One Blessed Is He. Then that person is called a Hassid or 'pious one' and thus he attains prophecy as it is written "Then did You speak in vision to Your pious ones" (Psalms 89:20) And through a sense of shame, a person will attain true reverence of GOD as it is written "In order that His awe is upon your faces so that you do not sin" (Exodus 20:20) What kind of awe or fear of GOD can be seen in a person's face? You must surely say "a sense of shame" (which causes the face to change color) (Nedarim 20a) (Orhot Tzadikim)

  אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני

  "king shapur said to Shmuel mockingly "You say that the Messiah will come on a donkey!? (perhaps the Messiah has not come yet is because he is riding on a slow donkey?) I will send him my finest fastest horse that I have. Shmuel said to him "do you have a pious son like him?"" (Sanhedrin 98a)

  ורבנן אמרי חיוורא דבי רבי שמו

  the Rabbis of Blessed Memory say "the pious one from the house of Ribbi is his name" (Sanhedrin 98b)

  וּבָ֤א לְצִיּוֹן֙ גּוֹאֵ֔ל

  "and a redeemer shall come to Zion!" (Isaiah 59:20)

  יַעֲמֹד מֶלֶךְ

  "a king will rise up" (Rambam Melachim 11:4)

  ________________________

  מלכיאל חי בן יוסף בן דוד

  יעקב ישראל

  מר אברהם

  רוש חדש כסלו תּוֹלְדֹוֹת

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• Strong When United...But Troubled When Divided

  Jun 22, 2023 Admin 0 Comments

  The Parashat Shelach opens with interesting words, Shelach Lecha Anashim - Rashi and many commentators translate it as Send for yourself, meaning - Hashem has said that the Land is good, so just go in and take the land, but that generation wanted to see it for themselves, kind of like they wanted to make sure it is a good land.
  
  To me, it seems like there's some other meaning hiding behind this word. So, let's look at it closer.
  
  So, Shelach Lecha means - Send for yourself, but if you pay close attention, Lecha is in the singular tense, but it is directed to Moshe and affects 12 people, that are being sent out in this expedition. So, how is the singular tense being used for this group of people, why not just use the plural?
  
  In Parashat Bereshit, right after Chava and Adam ate from the Tree of Knowledge, and after Hashem has punished them, it says that Hashem banished them from Gan Eden, but it uses an interesting word for it, in Bereshit 3:23 it says: וַֽיְשַׁלְּחֵ֛הוּ  - And Hashem banished him or sent him out from Gan Eden... Sent him out? Why him? Aren't there two people that were sent out from the Garden of Eden - Adam and Chava, why does Hashem only refer to Adam - sent him out? I believe this is where Hashem is giving us an important message - that Adam and Chava are one, a union, a single entity - a Father and a Mother of all of humanity - The Parents.
  
  But let's go further into the Parashat Lech Lecha. When Hashem tells Avraham Avinu, Lech Lecha - Go for yourself from your land... Again, in this case, it uses the word Lecha, which again affects many people who came out with Avraham Avinu - his wife Sarah, his nephew Lot, all the souls that they have made in Haran, along with their shepherds. 
  
  So, we have 3 places where a singular tense was used, that has affected the group - the many. And this teaches us, that Hashem wants a group to achieve unity, and while in their journey to stay as a group - and get from point A to point B as one single entity, with no one left behind. 
  
  But it doesn't happen so.
  
  Later, in the Parashat Lech Lecha 13:5-12 we are told a story of how their shepherds argued, and Avraham Avinu offered to Lot to go left while he goes right or go right while he goes left, and Lot agreed. They both went different ways - but as you remember Hashem said Lech Lecha, which means that Hashem wanted him to go as one single unit without separation, thus the word Lecha is used. 
  
  Since at that point in time Avraham Avinu, Sarah Imenu, and Lot - were the Jewish nation, and Hashem wanted them to stick together and together get to Point B or the Promised Land, which unfortunately did not happen.
  
  The Parashat Toldot, tells us about Yitzchak Avinu and his two sons - Esav and Yaakov. Yaakov gets the birthright and the beracha, and Rivkah Imenu worried about the safety of Yaakov, tells him to leave for Charan since his brother Esav might kill him. Yakov leaves, and this is when the family breaks up - the unity is lost once again. 
  
  The Parashat Vayishlach tells us, that 22 years later Yaakov Avinu is coming back from the house of his father-in-law with his family, four wives, twelve sons, and a daughter Dina. Knowing fully well his brother Esav, Yaakov Avinu hides his daughter in the chest so Esav should not see her. When the brothers meet up, Esav never sees Dina, and the brothers go their own ways. The Chachamim tell us that Yaakov Avinu has made a mistake by hiding Dina. Since Dina should have married Esav - since only she could of bring him back to Teshuva. And then Yaakov with his kids and four wives, and Esav with Dina would have come back to Israel together as one unit - but it didn't happen. The family has broken up once again, Esav went totally off the derech, and billions of his descendants were forever lost to Judaism.
  
  In Parashat Vayeshev, the nation of Israel is now Yaakov Avinu and his twelve sons. Everything seems to be going well, but suddenly there's a conflict between the brothers and the younger one - Yosef. So, the brothers end up selling him to Egypt, which breaks the family once again. Later on, the whole family moves to Egypt to join Yosef due to the famine in the Land of Israel. 
  
  210 years later comes Moshe Rabbeinu in Parashat Shemot. He is sent by Hashem, who tells him to take His nation out. Three million people came out with Moshe Rabbeinu after all the punishments brought by G-d upon Egypt.
  
  And in Parashat Yitro, we finally got it - the nation stood as one body and one soul - we have achieved complete unity. The Jewish Nation received the Torah on Mount Sinai and officially was married to G-d.
  
  Then the nation traveled closer to the Land of Israel, and suddenly in Parashat Shelach, the people approached Moshe Rabbeinu. They wanted to scout out the land, but in actuality - they wanted to fix what Adam, Avraham Avinu, Yaakov Avinu, and the brothers could not - achieve unity. So, the twelve spies wanted to go to the Land of Israel and come back with one opinion on the strategy and goodness of the Land. But, as you know, for whatever reason they came back with two opinions - 10 people’s opinion versus 2 people’s opinion. Hashem did what He did - males of that generation 20-60 years old lost their lives in the desert.
  
  Thirty-nine years later, in the Parashat Matot and Masei, when the nation is standing on the banks of the Jordan River, tribes of Reuven, Gad, and part of the tribe of Menashe approached Moshe Rabbeinu and asked to remain in the east of the Jordan due to an abundance of green pastures for their livestock. Moshe agreed, and in return, they promised him to go out and help other tribes to conquer Eretz Yisrael.
  
  And this is where I believe a mistake was made.
  
  The word Lecha in the Shelach Lecha does not only mean send for yourself, but it means to go from point A which is Egypt to point B - Eretz Yisrael - as one unit, a single entity - all 3 million people, all 12 tribes with no one left behind or anyone left outside of The Land of Israel. This is where Hashem is telling Moshe Rabbeinu or obligates him to make sure that all 12 tribes make it to the Land of Israel, no matter how appealing it may look outside of it. Since, if only they would have done so, Moshe Rabbeinu would of pass away, but Yehoshua Bin Nun would have taken the nation into the Land of Israel and would have become a Mashiach, and the Geulah or Redemption would have started at that moment, followed by the Tehiyat Hametim - the Resurrection of the Dead, where Moshe Rabbeinu and everyone left behind in the desert would have come back to join the rest of the nation in the Land of Israel.
  
  But this did not happen. And because of this, we have had our First Bet Hamikdash and its destruction, Second Bet Hamikdash and its destruction, and today this.... current long exile with all its hardships - still going on for almost 2,000 years. But we are still hopeful and waiting for our own Lecha Moment - Mashiach, to unite us and ingather all 12 tribes together in Israel, and to kick off other prophecies, as it says in the Book of the Prophet Yeshayahu and in the books of other prophets.
  
  Since just like Adam and Chava were sent out from the Garden of Eden as one entity, so are we - all 12 tribes of Israel, have to re-enter our physical Gan Eden - The Land of Israel, as one, united, strong nation. May this happen speedily in our days, Amen.
  
  Shmuel Katanov

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• The Loving G-d

  Apr 17, 2023 Admin 0 Comments

  Did you ever hear this expression that G-d loves you, He is all love and it's all love? But is it? When you open Torah books and start flipping through the pages, all you see is the opposite. He seems to be vengeful, and very just, with lots of stories of people being punished for the things they have done wrong. And then we go to shul, we observe the following: people talking, laughing at jokes, sometimes even laughing at others, talking about others, you may even hear arguments and maybe even shouts, and of course, you will see people praying. But don't stop there, keep on observing, and you will see kids of all ages...some walking around, some seating, some reading books, and some praying.
  
  While there in shul you hear of some kid or a member that no longer comes to shul, or some grew up and moved to a different neighborhood where there is no shul nearby, and we say, Oy! He had such great potential...and, we even got a fancy label for these types of people - Off The Derech.
  
  But what is this thing called derech or a road? Is it the physical road we walk on daily, back and forth for years to and from the shul, or is it something bigger - like an accepted Way of Life or even a Way of Behavior?! So, these people get off this "accepted way of behavior" by society... but let me ask you a question, are we truly on that "accepted way of behavior"?
  
  Torah tells us a story of Amalek in Devarim 25:17-19, and it goes like this, the Jewish nation came out of Egypt and a people of Amalek came and attacked the Jewish nation while attacking those that were as Torah calls them כל הנחשלים אחריך - Hanecheshalim, Rashi explains those that were weak ones, in Midrash Tanchuma it says that those that were expelled from the protection of the Clouds of Glory due to their sins and were walking behind the camp... So Amalek attacked those that were walking outside of the camp, out of the protection of the Clouds of Glory, so by attacking them, they have instilled doubt into the hearts of the other nations - which means that all the miracles that Hashem has done when He took the Jewish nation out from Egypt which has made the Jewish nation look powerful in the eyes of other nations - after the war has made them look like nothing, and that the Jewish nation is not untouchable, and you can fight it as well. Amalek did it just to prove this point, even though they lost the war, they were able to achieve their agenda. So, G-d gave us a commandment to kill the nation of the Amalek, and G-d said He will not rest till the end of days until He brings vengeance on this nation. 
  
  For centuries rabbis tried to figure out who this nation of Amalek is, and in every generation, we see the few that try to annihilate the Jewish nation, and every time G-d saves us from their hands.
  
  But there's also another explanation given by our Sages. That there's an Amalek inside each one of us, and he overtakes us and influences our behavior. Let's go a bit deeper into this idea.
  
  It is no coincidence that Torah has used the word, chalashim - the weak - they have attacked the weak, maybe Torah is giving us a hint, since we also got the weak ones in our society, and these are the kids, people with little to no emunah, those that have come to Judaism recently, and the ones that are not firmly established in the Torah society. 
  
  For kids - with their undeveloped and naïve minds, besides playing and praying, they seat and observe, and watch us, our behavior, our interaction with others, and most importantly our service to G-d. 
  
  Those that have returned to Hashem, and have accepted the kingship of Heaven upon themselves, still struggling day to day with belief in G-d and details overall, come to shul, join the minyan, and also look around at those "established ones", and ones that have been "in it" for years… The same goes for the ones that are not established in the Torah society.
  
  And we that have been “in it” for years, through our inappropriate conduct in shul, without realizing, packing and stuffing the hearts of these children and people that have returned to Hashem - stuffing their hearts with doubts - doubt of Hashem's might and mercy, His Torah, and a way of Torah life. 
  
  Suddenly we hear of someone that moved to another neighborhood away from shul, someone who walked out of the shul never to return, and slowly they fall out one by one...
  
  Maybe and just maybe, the Amalek is not some other nation, but it is us - our inappropriate behavior, and our urge to crush others around us in the community - just to inflate our worth in public. Our way of mistreating and spreading rumors about others, and feeling great doing it before, and after the fact and all the time, openly or secretly - this behavior places doubt of G-d, His justice and His involvement in our daily lives. Doubt that goes straight into the hearts of these kids and people - daily for years - as being a normal behavior in shul and in life.
  
  Then the speech told by the rabbi from the podium is not taken seriously, since it feels like a story, cause these kids and people have already seen from their observation that you can do it all, and be ok with G-d and others...since look - everyone is doing it. And their fathers seeing their kids not wanting to pray, or come to shul, scratch their heads, thinking where did they go wrong? 
  
  So these baaley teshuvah and these kids grow up in life, and their doubts grow with them to the point where doubts become convictions, or even total disbelief in G-d, since their views were already altered from their childhood days, or the early days of praying with the minyan. Worst yet, when some of these kids grow up, finish yeshivot, have a beard and a hat, and pray daily in minyan while behaving with total disregard to G-d and hallacha.
  
  But there's more...
  
  A similar scenario we see played out in the Parashat Vayeshev, the incident with the brothers and Yosef of 17 years old. The Torah describes Yosef as vehu na'ar (he was young) - it is not a coincidence that Torah mentions that he was young, but to bring exactly the point I was making above - he was young, naïve, and the weakest among his brothers. His naivety was shown when he saw his brothers do something that he thought was not right, he went and told his father while interpreting it the way he understood it. Worst yet, fully knowing that his brothers hated him, he told them about the dreams that he had, which made them hate him even more.
  
  But, what happens next? They sell him to Egypt. Years later when the brothers are arguing with Yosef who was a viceroy of Egypt at that moment, Yosef told them - Ani Yosef - I am Yosef, and then he added something that kind of doesn't make sense - Haod Avi Chai - Is my father still alive? Yosef, of course, he is alive, you know it since you already heard it many times over the discussions you have had with your brothers, how can you forget it?
  
  But, there must be a reason why Yosef asked them this question....
  
  There are many explanations for this pasuk, but with your permission, I would like to give one as well.
  
  During all this time, the brothers have been trying to get their brother Benyamin out and leave Egypt. Yosef hinted to them many times when he thought they would recognize their "enemy" that is in front of them, who was their flesh and blood - brother Yosef, but the brothers didn't recognize him. So, when he said, Is my father still alive, he was trying to say the following:
  
  My dear brothers, you saw me a few times already, and we ate together, and we have been arguing, and talking, and during all this time, you did not recognize me - because I look different. But I am your brother. But do you know why I look different? Because of you. You have mistreated me in the house of my father, and then you have sold me to Egypt. I have been torn away from my father, from the security of my father's house, and thrown to a far and unknown land. Here I went through many troubles and tribulations. And look at me - you didn’t recognize me, I look different than you. You look like Hebrews, and I look like an Egyptian, and so do my sons. So, when I was with my father, my father knew me, but now since I look so different, like an Egyptian - will my father accept me, will he consider me as part of the family - as his son?
  
  When Yakov Avinu saw Yosef HaTzadik for the first time, our Sages say that he was praying the prayer of Shema Yisrael, because here Hashem has introduced him to the first Off The Derech individual or someone who looked totally different, as it was accustomed in the house of Yaakov Avinu. But this also meant, that since Yaakov Avinu and his whole family were coming down into exile – there will be many more of these types of individuals. And at that moment Yaakov Avinu was praying for all the people that will fall out from the accepted derech for all the generations starting from Yosef HaTzaddik until Mashiach times. Later Yaakov Avinu not only accepted Yosef HaTzadik as his son, but he also accepted his children and raised them to the level of the shevatim.
  
  But who paid for the sin of selling Yosef to Egypt? The Holy Books tell us that Turnusrufus, a Roman official summoned Rabbi Shimon Ben Gamliel and his colleagues and presented a question before them:
  
  What is the law with regards to he who kidnaps a man from the Jewish nation and sells him [into slavery]?” The rabbis replied that Torah mandates that such a man be put to death. “If so,” continued Turnusrufus, “where are your forbearers who sold their brother into slavery? Had they been here, I would have prosecuted them before your eyes. As for you, accept the decree of heaven, for since the times [of the 12 tribes] there have never been 10 sages of your stature [alive at one time]. Take upon yourself to die in accordance with your law; for Joseph, the son of Jacob was kidnapped and sold by his 10 brothers, and their punishment has never been exacted.”
  
  And so it was - ten of the biggest rabbis of that generation - of all times!, have been killed in order to atone for the sin of the 10 brothers, that have sold the young and weak lad Yosef into slavery, which turned his life upside down, tore him away from his father’s house, and made him the first Off The Derech individual in the family of Yaakov Avinu.
  
  Take out your phone or grab a newspaper, and open the News section - what do you see? Wars and unrest all over the world, problems in the national and local news with plenty of neighborhood problems. It is not - there, and is contained - no, it is coming closer to home. 
  
  Now listen.. what do you hear? Do you hear the voice of Hashem - His angry roar? The Gemara Masechet Berachot 3A says the following: “Rabbi Eliezer says: The night has three watches, and at each watch, HaKadosh Baruch Hu sits and roars like a lion. Hashem says: Woe to the Children because of whose sins I destroyed My Temple and burned My Sanctuary, and exiled them among the nations of the world.” 
  
  All this unrest around us, and in the news is for us to wake up and realize...Haven’t We Done Enough Evil??! 
  
  Hashem is coming and He is NO Loving G-d, He is angry, since the Amaleks amongst us have turned plenty of His children away from the Torah, and He is coming with vengeance to deal with us as He has promised. By the way - There’s no need to run for the hills, they won’t help us this time. Now...He..is coming for us.
  
  Shmuel Katanov
  
  

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