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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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• The Red Heifer - 2, The Secret Revealed

  Feb 26, 2024 Admin 0 Comments

  If you haven't read Part One, I strongly suggest you do so since the ideas below are based on the knowledge from the previous article.
  
  The ceremony of the red heifer seems to be very mysterious, but when you analyze it, you will find that Hashem is making some major atonement for a misdeed made before. 
  
  So, let's look at it together.
  
  What qualifies a red heifer as acceptable for the ceremony?
  
  These are some of the requirements:
  - The cow must have never worn a yoke or performed any job. 
  - Never cohabited, and must have no blemish, etc..
  
  The following ideas were never mentioned anywhere, but for a second, please allow me to present some of the ideas that may shed some light on this, which, in my humble opinion, may have a right to exist. 
  
  When a Korban is brought, a person places his hands, admits his guilt, and says that this animal will be brought as a sacrifice instead of him. That is why Korban has the same root as Karov—to come near or draw closer.
  
  The same thing happens here. It looks like the red heifer is brought as a korban to atone for Chava. Why Chava, you ask? Let's see, Chava also didn't do any work while they lived in the Garden of Eden; she hasn't been close with Adam and wasn't pregnant while in the Garden of Eden. When she ate from the Tree of Knowledge and made her husband eat it, she brought death into this world and distanced her future descendants from the Creator. So, the sprinkling of the Red Heifer atones for an impurity of contact with a dead body and draws the person back to Hashem.
  
  Why does Cohen become defiled and needs to go through a cleansing process while the one being sprinkled on becomes pure? In Parashat Bereshit, when Adam and Chava ate from the Tree of Knowledge, Hashem asked whether Adam ate it or not. Adam said that the woman that You gave, she gave it to me, and made me eat it. The Gemara in Masechet Avodah Zarah 5B says that Adam has shown his ingratitude and has not taken the blame on himself. This was not the right thing to do, and an atonement now is required. And since Hashem himself created Adam, and he was very holy and close to Hashem, the only people that could atone for Adam - are the Cohanim, the highest echelon of the society, and closest to Hashem, since they are allowed to enter into the deepest and holiest places in the Bet Hamikdash while doing their service.
  
  So when the Cohen sprinkles someone to purify him, the Cohen becomes impure or as if he is taking the blame, or the impurity upon himself for the other man, thus atoning for the sin of ungratefulness of Adam HaRishon. Where Adam fell short, his sons - the cohanim are making up for it.
  
  So the Red Heifer atones for Chava, while the cohen that sprinkles the water atones for Adam HaRishon. This whole process returns the nation of Israel and all of humanity to purity level before Adam and Chava sinned with the original sin when they were in the Garden of Eden.

  
  So this, in my opinion, would be the secret of the Red Heifer.
  
  And what happens after the nation becomes pure, you can read here in Part 1.

  
  Shmuel Katanov

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• The Red Heifer? - 1, Why?

  Feb 22, 2024 Admin 0 Comments

  We all have heard of the Red Heifer; the commandment has no explanation, but with your permission, I would like to try to explain it. So, without further ado, let's get started.
  
  There are different types of cows in this world, but the Torah gives us a commandment where we have to take the rare cow - the red heifer for a ceremony. 
  
  In Parashat Chukat 19:2-9 it says:
  
  זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר ׀ אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹא־עָלָ֥ה עָלֶ֖יהָ עֹֽל׃ 
  This is the law of the Torah which the Lord has commanded, saying, Speak to the children of Yisrael, that they bring thee a red heifer without defect, in which there is no blemish, and upon which never came a yoke: 
  
  וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃ 
  and you shall give her to Elazar the priest, that he may bring her outside the camp, and she shall be slaughtered before his face: 
  
  וְשָׂרַ֥ף אֶת־הַפָּרָ֖ה לְעֵינָ֑יו אֶת־עֹרָ֤הּ וְאֶת־בְּשָׂרָהּ֙ וְאֶת־דָּמָ֔הּ עַל־פִּרְשָׁ֖הּ יִשְׂרֹֽף׃ 
  and the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt: וְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה׃ 
  and the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. 
  
  וְאָסַ֣ף ׀ אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַֽמַּחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָיְתָ֠ה לַעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא׃ 
  And a man that is clean shall gather up the ashes of the heifer, and lay them outside the camp in a clean place, and it shall be kept for the congregation of the children of Yisrael for the water of sprinkling: it is a purification offering. 
  
  This reminds me of something in Parashat Toldot. It says there in the Toldot 25:30 - "Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am tired. Therefore, his name is called Edom". -  These two events in the Torah are connected via the red heifer and the soup that Eisav bought -- red or rare heifer VS הָאָדֹ֤ם הָאָדֹם֙ הַזֶּ֔ה - this red red dish. Hashem wants us to pay attention to Eisav when he asks for that dish.
  
  What is Hashem trying to tell us? 
  
  Hashem is trying to tell us that He is concerned about Eisav but not the ancient Eisav, the brother of Yaakov Avinu, who has abandoned the path and faith of his father, Yitzchak, and grandfather Avraham. The one that ran after the wealth and luxury of this world while ignoring the spiritual side, thus being forever lost to Torah and Judaism not only himself but billions of his descendants over the centuries till today. 
  
  Hashem is concerned about the other Eisav, about the one you and I may know - the everyday Eisav'im. The ones we see on the street, and maybe the one that stares back at you in the mirror. Some are lost to the Torah and mitzvot because they either don't know it or, if they do, choose to ignore it. These are the Eisav'im of today - Hashem does not want to lose. He cares about them, and He wants them back.
  
  And how will He get them back? This is where the Red Heifer comes in.
  
  In the Haftorah for the Parashat Parah, after the red heifer is made to ashes, in Ezekiel 36:25-37, it says the following:
  
  וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכׇּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃ 
  I will sprinkle pure water upon you, and you shall be purified: I will purify you from all your defilement and all your fetishes. 
  
  וְנָתַתִּ֤י לָכֶם֙ לֵ֣ב חָדָ֔שׁ וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י אֶת־לֵ֤ב הָאֶ֙בֶן֙ מִבְּשַׂרְכֶ֔ם וְנָתַתִּ֥י לָכֶ֖ם לֵ֥ב בָּשָֽׂר׃ 
  And I will give you a new heart and put a new spirit into you: I will remove the heart of stone from your body and give you a heart of flesh; 
  
  וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃ 
  And I will put My spirit into you. Thus I will cause you to follow My laws and faithfully observe My rules. 
  
  וּזְכַרְתֶּם֙ אֶת־דַּרְכֵיכֶ֣ם הָרָעִ֔ים וּמַעַלְלֵיכֶ֖ם אֲשֶׁ֣ר לֹֽא־טוֹבִ֑ים וּנְקֹֽטֹתֶם֙ בִּפְנֵיכֶ֔ם עַ֚ל עֲוֺנֹ֣תֵיכֶ֔ם וְעַ֖ל תּוֹעֲבוֹתֵיכֶֽם׃ 
  Then you will remember your evil ways and your doings that were not good, and you shall hate yourselves in your sight because of your sins and your disgusting practices.
  
  לֹ֧א לְמַעַנְכֶ֣ם אֲנִֽי־עֹשֶׂ֗ה נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה יִוָּדַ֖ע לָכֶ֑ם בּ֧וֹשׁוּ וְהִכָּֽלְמ֛וּ מִדַּרְכֵיכֶ֖ם בֵּ֥ית יִשְׂרָאֵֽל׃         
  Not for your sake will I act — declares the Sovereign G-d — let it be known to you. Be ashamed and humiliated because of your ways, O House of Israel! 
  
  When they sprinkle the waters of the Red Heifer on the people, it will purify them, and it will also change the heart of stone we currently have to the heart of flesh, and this is when we will finally understand and regret the times we went against G-d and His laws. 
  
  And this is Hashem's plan to help the Eisav'im of Today - all of us, to come back home - to truly repent and become holy, and to "re-join" the Jewish nation with a heart full of gratitude and dedication to Hashem and His laws.
  
  May it speedily happen in our days, Amen!
  
  Click here for Part Two to go even deeper and understand the secrets of the Red Heifer.
  
  Shmuel Katanov
  
  

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• The Reason Behind The “Borrowed” Treasures

  Jan 14, 2024 Admin 0 Comments

  Isn't it strange why Hashem is telling Moshe Rabbeinu to ask the nation to go and ask for gifts of silver and gold from Egyptians?
  
  Parashat Bo, 11:2 it says: "דַּבֶּר־נָ֖א בְּאׇזְנֵ֣י הָעָ֑ם וְיִשְׁאֲל֞וּ אִ֣ישׁ מֵאֵ֣ת רֵעֵ֗הוּ וְאִשָּׁה֙ מֵאֵ֣ת רְעוּתָ֔הּ כְּלֵי־כֶ֖סֶף וּכְלֵ֥י זָהָֽב׃ - Tell the people to borrow, each man from his friend, and each woman from hers, objects of silver and gold."
  
  The Chachamim say that there's a promise that Hashem made to Avraham Avinu, and Hashem wants to keep His word. So, when the Jews ask the Egyptians, they will gladly give. 
  
  But I believe there's much more hidden under such a request. So, please allow me to uncover what may be the reason for such an odd request.
  
  In Parashat Lech Lecha, when Lot was taken captive, Avraham Avinu assembled a small army and went to free him. After the battle of 4 against the 5 kings, Avraham Avinu was on the side of the winners. The victorious king made somewhat an interesting request, in Lech Lecha 14:21: "וַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָרְכֻ֖שׁ קַֽח־לָֽךְ׃ - Then the king of Sodom said to Abram, “Give me the people, and take the possessions for yourself."
  
  To which Avraham Avinu answered in 14:23: " אִם־מִחוּט֙ וְעַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְאִם־אֶקַּ֖ח מִכׇּל־אֲשֶׁר־לָ֑ךְ וְלֹ֣א תֹאמַ֔ר אֲנִ֖י הֶעֱשַׁ֥רְתִּי אֶת־אַבְרָֽם׃ - I will not take so much as a thread or a sandal strap of what is yours; you shall not say, ‘It is I who made Abram rich." It seems like Avraham Avinu wants to attribute his success and wealth to only one source - Hashem, but here I believe - if I may say so - an error was made.
  
  In Parashat Vayeira when the angels visited Avraham Avinu after he had made the Brit, one of the angels said that he had come to execute a judgment against the cities of Sodom and Gomorrah. When they finished speaking to Avraham, they left and went on with their task.
  
  In 18:23-33 it says: "וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃ - Abraham came forward and said, “Will You sweep away the innocent along with the guilty?   אוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ׃ - What if there should be fifty innocent people within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it?" And so Avraham went down in numbers each time, lowering it to 10. Hashem said that He would not destroy if He found ten righteous individuals in that city, and for their sake, he would not destroy other people. On this note, they parted.
  
  It seems like this story talks about Sodom and Gomorrah, but I believe we can look at this incident from a different angle. 
  
  Let's imagine for a second that it may not be Sodom and Gomorrah, but it is talking about the generation that is coming out of Egypt, Avraham Avinu is a prophet, and he has realized that he made a mistake. When the King of Sodom offered him people or the gold and silver - Avraham declined. But now he has realized that this was a huge mistake. 
  
  In Parashat Lech Lecha 15:13-14 it says: "וַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר ׀ יִהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֙רֶץ֙ לֹ֣א לָהֶ֔ם וַעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה׃  - And [God] said to Abram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed for four hundred years; וְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַחֲרֵי־כֵ֥ן יֵצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל׃ - but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth." 
  
  And because Avraham Avinu had declined and did not take the wealth - gold and silver offered by the King of Sodom, which he has earned by fighting in a war - where one goes through pain, blood, and death, and by the rules of war - the treasures taken from the enemy are called loot and are shared amongst the winners. Declining to take the loot led Avraham Avinu's descendants to go down to the unknown land into slavery, to experience pain, blood, and death, and then be freed by Hashem, and only then bring out that great promised wealth. 
  
  Remember the discussion Avraham Avinu had with Hashem, where Hashem agreed to save the city if He found 10 worthy individuals? So, since Avraham Avinu's descendants had to go into exile in the Parashat Shelach, the fate of the men ages 20-60 of that generation was decreed to be buried in the desert. Since in this generation, Hashem didn't find the required 10 people to save the "city," - 12 spies went to Eretz Yisrael, and 10 spoke against the Land. Since 2 out of the agreed ten were worthy of staying alive, which were Yehoshua bin Nun and Caleb ben Yefuneh, the rest of the men, ages 20-60, have died in the desert - remember the story of the spies?!
  
  So, at this point, you may ask why such a harsh punishment for not taking gold and silver when the King of Sodom offered them. Because Avraham Avinu was raised by a father who was a craftsman who made idols from clay, wood, gold, and silver. Avraham Avinu should have foreseen the consequences and taken the treasures when was offered them. Only he was able to raise them to the levels of holiness to serve Hashem, but since he declined them, those treasures were made into idols. They were used to mislead the masses - which eventually led to the destruction of the cities of Sodom and Gomorrah. 
  
  That is why Moshe Rabbeinu asked people to get silver and gold from Egyptians and brought the treasures out from Mitzrayim. In the desert, he has raised those treasures to the highest levels of holiness by making them into Holy items like Mizbeach, Mishkan, Menorah, and other Holy vessels to serve Hashem. And those objects were built from gold, silver, and other materials for which the nation of Israel has paid with their pain, blood, and death. 
  
  Just like the Gemara in Masechet Berachot 5A says, three things are acquired through hardship: The Next World, Torah, and Eretz Yisrael. So are the artifacts of such enormous proportions of holiness that can't be acquired merely by money. They require national effort, sacrifice, and suffering, and only then will Hashem's presence be among the nation - when all are molded as if one vessel and are together working toward one goal - to serve Hashem in holiness.
  
  
  PS: The above is the story of how Moshe Rabbeinu was able to elevate the treasures that they brought out from Egypt to the level of holiness. However, others have made the same attempts throughout history.
  
  In Parashat Ki Tisa, people approached Aharon HaCohen. They asked him to make them an intermediary between Hashem and the people because Moshe Rabbeinu had delayed returning from the mountain. Aharon HaCohen asked them to bring him the golden earrings from their wives, thus trying to delay the time. Still, men gave theirs - exactly those that they had gotten from the Egyptians, the ones they paid for with pain, suffering, and death - thus contributing to the sin of the golden idol and cheapening the national efforts of years of slavery and national sacrifice. This action alone has brought us a lot of trouble for which we still atone for till today.
  
  Comes, King Solomon, and tries to elevate the gold in the service of Hashem. We are told in the Book of Melachim 1 that King Solomon has covered most of the Bet Hamikdash with gold along with most of its vessels. There's an opinion that about 1,086 talents, or about 34 tons of gold, were brought to Jerusalem from Ophir by King Solomon's workers. This amount of gold is estimated to have been about half of the world’s known gold supply at that time. The First Temple was the most beautiful building in the world in its time - as the House of G-d should be. But there was another problem. King Solomon had around 1000 wives, and for each of his wives, he built a palace that also required gold to make them feel "royally accepted" in the society. So, each of the wives' palaces was also looking golden and sparkly. But later in life, his wives started to worship their idols in each of their palaces, so all that vast amount of gold in the time of King Solomon wasn't elevated in holiness and did not achieve its intended purpose.
  
  The Second Bet Hamikdash had plenty of issues, so let's not discuss them right now. 
  
  So, where do we go from here? 
  
  We got another shot at it, and it is a Third Bet Hamikdash. When the time comes, we will build the Third Temple under Mashiach's supervision. And this time, we will also use gold and lots of it. The Third Bet Hamikdash - The House of G-d will attract people from all over the world, according to Sefer Yeshayahu. it will be a magnificent structure and, most importantly, holy according to the Jewish Law. But why, you may ask? The beauty of that scale and aggrandizement should be used to serve and elevate the Honor and Name of G-d. Because, if anyone deserves the praise and fanfare, that would be not us - the mere mortals, it is only Him alone - Hashem, G-d Almighty.

  
  Shmuel Katanov

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• The Thoughts Behind The Empty Pit

  Dec 22, 2023 Admin 0 Comments

  "And they took him and cast him into the pit. The pit was empty; there was no water in it.", Vayeshev 37:24. It is puzzling that the Torah mentions that the pit was empty. Why would I need to know that? If you ask me, they are in the desert, and if there is water in the pit - it would be called a well, why does the Torah specifically mention the lack of water in the pit?
  
  I think the answer may be hiding in a few places in the Torah. Let's start with the first key. Yosef, וְה֣וּא נַ֗עַר - Ve Hu Naar, Rashi explains, "And He, Being a Lad - His actions were childish: he dressed his hair, he touched up his eyes so that he should appear good-looking." 
  
  But I believe there's more to it.
  
  Ve Hu Naar - And He, Being a Lad, can be also interpreted as him having a child-like imagination. It seemed as if he was a dreamer with his head high up in the clouds. Maybe that is why when he saw the dreams, he was able to come up with great explanations for his and other people’s dreams because he thought out of the box.
  
  So, after Yaakov Avinu sent him to check up on his brothers, Yosef being the dreamer he is, wasn't just simply walking to his brothers, his mind was thinking. And this time he was thinking about Kayin and Hevel. 
  
  Our job in this world is to fix what was broken before – making the Tikkunim, and Yosef was a great example of this.
  
  In Parashat Bereshit 4:9, Hashem said to Kayin, "Where is your brother Hevel?" Kayin said, "I do not know. Am I my brother’s keeper?" And this is what bothered Yosef that day. Him being the most hated one in the family, he felt that vibe between Kayin and Hevel. And this is where the Tikkun or fixing was being done...given a chance, he thought - he could fix Kayin's error.
  
  And with these thoughts, he came to Shechem, but there he met a man. Chachamim tells us it was an angel, and when that man asked him, who is he looking for, he said: My brothers do I seek - אֶת־אַחַ֖י אָנֹכִ֣י מְבַקֵּ֑שׁ, Parashat Vayeshev, 37:16, but as you know in the Sefer Torah the Nekudot - the vowels are missing and the word אַחַ֖י - My Brothers can also be written as Achi, so at the end, he meant: אֶת־אחִי אָנֹכִ֣י מְבַקֵּ֑שׁ  and that makes it as - My brother do I seek.
  
  Fully determined to fix Kayin’s error and with full understanding of why Kayin killed Hevel, Yosef felt that no matter the amount of hate Yosef had seen from his brothers, they were as a Brother to him, and he was looking not for them but for him - all as one. And with this thought, he went to the city of Dotan. 
  
  But Yosef didn't stop there, he asked Hashem for a sign, that he was on the right track, that his thought process was correct, and his Tikkun was noticed above. 
  
  He didn't have to wait too long, because when he approached his brothers, they took off his colorful tunic - "And took him and cast him into the pit. The pit was empty; there was no water in it.", Parashat Vayeshev 37:24. No water in it...?! Notice how the Torah highlights that water was not there.
  
  In Parashat Bereshit, after Kayin killed Hevel, Hashem came to punish Kayin, He asked him, Where's Hevel? Kayin answered, וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃ - And he said, "I do not know. Am I my brother’s keeper?"
  
  So, Hashem said, וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃ - "Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother’s blood from your hand." Meam Loez says that the sin of the Earth was that it left no trace of blood, like it wanted to hide the blood completely, so it could not be discovered, thus it completely swallowed the blood.
  
  So, Yosef got the sign he asked for - no water in the pit when he was thrown into it, just like the incident with Kayin killing Hevel - no blood was left visible on the ground.
  
  But let's go even further. In Parashat Vayigash 45:12, when Yosef HaTzaddik opened up to his brothers, he says the following:" וְהִנֵּ֤ה עֵֽינֵיכֶם֙ רֹא֔וֹת וְעֵינֵ֖י אָחִ֣י בִנְיָמִ֑ין כִּי־פִ֖י הַֽמְדַבֵּ֥ר אֲלֵיכֶֽם׃ - You can see for yourselves, and my brother Benyamin for himself, that it is indeed I who am speaking to you." Rashi said," ועיני אחי בנימין - And the eyes of my brother Benyamin - just as I harbor no hatred against Benyamin, my brother, for he was no party to selling me, so is my heart free from hatred against you."
  
  But maybe it can also mean, just like Benyamin my brother looks at me and sees me as His Brother, so am I, looking at All of You and seeing you all, as My Brother - Achi and not as Achai - My Brothers. He was not looking for brothers in Shechem, Yosef HaTzaddik was looking for them all - as a Brother looks for His Brother.
  
  Kayin fell short by not being able to co-exist with one brother, and was not content with his lofty share - even though he did have more than plenty, Yosef HaTzaddik has proven that he was his brother's keeper - the caretaker of the entire family. When the time came and the family moved to Egypt, he took care of the needs of his father, the brothers, and all of their families, thus making his contribution to the atonement of Kayin's sin.
  
  Shmuel Katanov

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