As we began to see in our discussion last week, Kol HaTor makes a very interesting observation about the state of our existence as a nation in a process of redemption subject to the laws of nature. When the redemption comes about under the auspices of the Divine attribute of Judgment, as was the case at the end of the Babylonian exile, then Israel is not freed from the yoke of foreign kings. This was true when Ezra and Nehemiah oversaw the return to Tzion under the sponsorship of Koresh, and it will be true at the time of the final redemption if Israel is not worthy of true freedom.
This is the environment in which the Moshiach ben Yosef must act, and it sets the stage for the drama of his capture and possible execution by the agents of darkness – the Prince of Esav and the leaders of the Erev Rav, the mixed multitude. In Jewish tradition there’s a notion that the Moshiach ben Yosef will end up being killed by the enemies of Israel. However, the Vilna Gaon felt this was not a foregone conclusion. He taught that the fate of the Moshiach ben Yosef would depend upon the teshuva and the merit of Israel, who will have the power to save his life if they are worthy.
In the second chapter of Kol HaTor, the students of the Gra under Hillel of Sklov teach of 156 mechanisms of the ultimate redemption. The number 156 is the numerical value of the names “Yosef” and “Tzion” in Hebrew, and he cites the Midrash Tanchuma (Vayigash, ch.11) that everything that befell Yosef will in the end transpire for Tzion. One of these parallels taken from the life of Yosef is Yosef’s ascension to rulership, as he governed all of Egypt. This signifies Yosef’s defeat of the forces of corruption that until then had prevailed in Egypt. The parallel is the redemption of the Land of Israel, specifically by reinstating the habitation of the Jewish community therein and by transforming the community and the land to be suitable bases for the Divine Presence to dwell.
Later on, the “throne of David” is referenced, but this is not understood as a reference to the Moshiach ben David as might appear at first glance. Just as David prepared the foundation of the Beit HaMikdash that Shlomo was to build, so Moshiach ben Yosef prepares the framework for the ascension of ben David. This is what is meant by the throne of David. This is done chiefly through the victory over Amalek, which we know from the Torah also restores the “throne of G-d” because Amalek’s “hand is on the throne of Kah” (Shemot 17:16).
The consummation of this role of liberating Israel – the land and the people – from our oppressors is alluded to in the bracha of Moshe from the end of the Torah (Devarim 33:17): Yosef will gore (wicked) nations with the horns of a re’eim (a large horned beast). Kol HaTor explains in the name of the Gra that this refers to the role of Moshiach ben Yosef in the war of Gog and Magog. It’s worth noting that most other scholars since the Arizal have viewed this text as signifying the two Moshiachs, ushered in by ben Yosef. However, the Gra here says that it is a dual role fulfilled by the first Moshiach himself. He must defeat our enemies and physically redeem the Land, and he must also bring Israel to repentance so that we can live in holiness and be worthy of inheriting the Land in perpetuity.
The final stage of the terrestrial redemption officiated by the Moshiach ben Yosef is described as “the rectification of the world under the kingship of Sha-dai,” as we say several times each day in the Aleinu. Once the corruption has been removed from the Land and the exiles have been gathered, unified in the service of Hashem and freed from foreign occupation, then Yerushalayim and the other holy places can be rebuilt as they were in ancient times. Yerushalayim is deserving of special emphasis, because Yerushalayim is known as the “City of Truth” and her liberation confirms a redemption of truth.
When Hashem reveals His power and His involvement in the affairs of mankind, and redeems His people as He promised to do, then there will be tremendous kiddush Hashem, sanctification of the Divine Name. In this way, the world becomes rectified under His kingship and it is ready for the accession of the second Moshiach, the Moshiach ben David.
