Tag Archives: Zohar

The Concealment of Mashiach

‘The Finding of Moses’ by Gustav Doré

This week we begin reading the second book of the Torah, Shemot, and the account of the Exodus. Yocheved gives birth to a baby boy, “and when she saw how good [tov] he was, she hid him for three months.” (Exodus 2:2) Based on this, the Talmud explains that Yocheved named her baby “Tov” or “Tuviah” (Sotah 12a). The Talmud adds that she “saw” that he was good because the entire room filled with light when he was born, and that he was actually born without a foreskin, just as Adam was originally created. Yocheved hid the baby from the authorities for three months, and when “she could hide him no longer, she got a wicker basket for him…” (Exodus 2:3) The daughter of Pharaoh discovers him in the Nile and calls him “Moshe”, Moses.

The fact that baby Moses was concealed for three months is significant. The Sages teach that just as the First Redeemer (Moses) was concealed for a period of time, so too the Final Redeemer (Mashiach) will be concealed. The Midrash (Bamidbar Rabbah 11:2) explains:

How long was he concealed from them? Rabbi Tanhuma said: Three months; as it is written: “They encountered Moses and Aaron…” (Exodus 5:20). The Final Redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanhuma said in the name of Rabbi Hama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them.

Rabbi Tanhuma states that Moses was concealed for three months—not those three months as a baby when he was born, but rather after his return to Egypt around age 80. Apparently, three months had elapsed between the time Moses first returned to Egypt and revealed himself to be God’s chosen one (and first appeared before Pharaoh, Exodus 5), and the second time he appeared before Pharaoh and turned his staff into a serpent (Exodus 7). During these three months, Moses was “concealed” and the Israelites were perplexed.

Rabbi Tanhuma continues to suggest that when it comes to the Final Redeemer, the period of concealment will not be three months as was with the First Redeemer, but rather 45 days (approximately half the time). This is based on a famous verse in the Book of Daniel. Rashi (Rabbi Shlomo Itzchaki, 1040-1105) comments on that same verse (Daniel 12:12) and expands the 45 days to 45 years. This is because Daniel’s “days” are indeed often interpreted as years, and the 1290 years play an important role in later texts. In fact, the Zohar was published specifically in the year 1290 CE, and the reason it was published then after so many centuries in hidden manuscripts is partly connected to Daniel’s 1290 years. (For lots more on this, see ‘When & Why Was the Zohar Published?’ in Volume Three of Garments of Light. See also the recent class on ‘The Spiritual Significance of 2025.’) Interestingly, in its exploration of this week’s parasha, the Zohar (II, 8b) suggests that Mashiach’s concealment will not have a duration of years, but rather 40 days, followed by another period of 30 days, for a total of 70 days. We therefore seem to have three possibilities: a concealment of 45 days (Midrash), or 70 days (Zohar), or as much as 45 years (Rashi). Continue reading →

Hashem’s Mathematical Justice

In this week’s parasha, Vayeshev, we read about the unfortunate sale of Joseph. Two big questions come up: First, why did Jacob deserve the cruel experience of not only losing his beloved son, but then also being tricked by his other sons? Second, why did Joseph deserve to be sold into slavery and spend a dozen years in prison? We know that God always acts justly, middah k’neged middah, “measure for measure”, so why did these two righteous figures deserve such tribulations?

The Zohar (I, 185b) on this week’s parasha points out some incredible parallels between what Jacob’s sons did to him, and what Jacob did to his father Isaac. Jacob had slaughtered some goats, was dressed up in “goat skins”, and presented his father with delicious goat meat in order to trick his father into a blessing. Jacob’s sons did the same in slaughtering a goat and dipping Joseph’s tunic in its blood to trick their father. Isaac had asked Jacob “Are you my son Esau, or not?” (ha’atah ze bni Esav im lo?) and Jacob’s sons similarly told him “Do you recognize this tunic to be your son’s, or not?” (haker na haktonet binkha im lo?) The result was that Isaac experienced a “great terror” (charadah gedolah), just as Jacob did. Thus, the Zohar says, what Jacob’s sons put him through is precisely what he had put his own father through! And this all came from God, who is medakdek when it comes to tzadikim: He is perfectly, mathematically, precise in His justice, measure for measure.

We can take this teaching in the Zohar one step further. We find that after Jacob tricked Esau, the latter was so angry he resolved to kill Jacob, which prompted Rebecca to send Jacob to her uncle in Haran. Although there are different opinions as to how long it took him to get to Haran, the pshat of the Torah is that he went to Haran immediately and spent twenty years with Lavan (Genesis 31:38). After he came back to the Holy Land, he reunited with his father Isaac whom he hadn’t seen for at least twenty years (Genesis 35:27). In the case of Joseph, the Torah tells us he was seventeen when he was sold (Genesis 37:2), and thirty when he became viceroy of Egypt (Genesis 41:46). There was then a seven-year period of plenty—until Joseph turned 37 years old—followed by the start of the famine, during which time Jacob was reunited with Joseph. Doing the math, we find that Jacob and Joseph were also separated for just over twenty years. Again, God’s retribution is exact!

Let’s turn to Joseph: why did he have to be sold into servitude and spend twelve years in an Egyptian prison? We read that he was an excellent servant in the house of Potiphar, and was put in charge of all of Potiphar’s affairs (Genesis 39:3). He lived very well there, until Potiphar’s wife tried to seduce him incessantly. When he kept refusing, she put in a false report of sexual assault, leading to Joseph’s arrest and imprisonment. This is not a coincidence either, for the parasha begins by telling us that Joseph would bring “bad reports” about his brothers to his father (Genesis 37:2). Just as Joseph made false reports about his siblings, Potiphar’s wife made a false report about Joseph! The result was twelve years in prison, and it is easy to suggest why specifically twelve since, after all, Joseph had a total of twelve siblings (including Dinah). The Midrash (Beresheet Rabbah 84:7) further emphasizes God’s exacting punishment:

“Joseph brought evil report of them to their father” – what did he say? Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon [taught]: Rabbi Meir says [that Joseph would report]: “Your sons are suspected of eating the limb of a living animal.” Rabbi Shimon says: “They are directing their gaze at the girls of the land.” Rabbi Yehuda says: “They are demeaning the sons of the maidservants [Bilhah and Zilpah] and calling them slaves.”

Rabbi Yehuda bar Simon said: He was punished for all three of them, for “Balances and scales of justice are Hashem’s…” (Proverbs 16:11) The Holy One, blessed be He, said to him: “You said: ‘Your sons are suspected of eating the limb of a living animal.’ As you live, even at their time of corruption, they will slaughter and only then will they eat [as it is written:] ‘and slaughtered a goat.’ (Genesis 37:31) You said: ‘They are demeaning the sons of the maidservants and calling them slaves.’ [And so,] ‘Joseph was sold as a slave.’ (Psalms 105:17) You said: ‘They are directing their gaze at the girls of the land.’ As you live, I will incite the same against you [as it is written,] ‘His master’s wife cast her eyes [upon Joseph, and she said: Lie with me.]’” (Genesis 39:7)

‘Joseph Makes Himself Known to His Brethren’ by Gustav Doré

One thing that we learn from this is that the brothers of Joseph were not all that wrong in being suspicious of him, and perhaps even wanting to rid of him. He did have a dangerously large ego, and we go on to read in the Torah how Joseph consolidated more and more power in Egypt, eventually enslaving the entire Egyptian populace (Genesis 47). It isn’t surprising that the angry and subdued Egyptians later turned the tables and enslaved the Israelites! Because of this need to dominate, the Zohar (I, 200a) says Joseph was not given his own flag among the Tribes. The Zohar points out there was no degel machane Yosef, but only a degel machane Ephraim. The flag of Joseph was replaced with the flag of his son, serving as something of a “demotion” due to Joseph’s desire for superiority. The Talmud (Berakhot 55a), meanwhile, points out that Joseph was first to die among his brothers for similar reasons of ego.

Now, all of this is not to take away from Joseph’s righteousness. After all, he is called Yosef haTzadik, the epitome of righteousness, and embodied sexual purity, restraint, and great wisdom. Nonetheless, no one is perfect, and the Torah highlights the flaws of its heroes so that we can learn from them. The Torah was given to guide us in refining ourselves and becoming better people; to teach us that God is merciful and longsuffering, giving us many opportunities to repent and rectify, even across multiple lives and eras.

In fact, Joseph was reincarnated in his descendant Joshua, the humble servant of Moses (see Sefer Gilgulei Neshamot, Letter Mem). Both Joseph and Joshua are described in the Torah as being filled with a Godly spirit, and both died at the exact same age of 110 (see Genesis 50:26 and Joshua 24:29). Joseph was the reason the brothers came down to Egypt in the first place and ended up staying there “in exile” for centuries, so fittingly it was Joshua that brought the Children of Israel back into the Holy Land. Humble Joshua—who spent the first part of his life enslaved to the Egyptians—was the rectification for haughty Joseph. And the final incarnation of that soul is in Mashiach ben Yosef (Sefer Gilgulei Neshamot, Letter Pei), to once more bring all the Children of Israel back to the Holy Land at the End of Days, and usher in a better world for all mankind.

Shabbat Shalom and Happy Chanukah!

Chanukah Learning Resources:

Chanukah’s Electrifying Secret (Video)
Chanukah & the Light of Creation (Video)
Did the Jews Really Defeat the Greeks?
When Jews and Greeks Were Brothers
Death of Hellenism, Then and Now
Rabbi Akiva and the Maccabees
Where in the Torah is Chanukah?

Graves of Tzadikim

Where was the original Tomb of Joseph, and the burial place of Moses? What’s so special about the Tomb of Rachel and the Cave of the Patriarchs? And what is the correct approach to visiting the graves of holy people? Find out in this class as we take a trip through Tanakh, Talmud, and Zohar to explore the graves of tzadikim. Plus: What are the true origins of Halloween? How will the Resurrection of the Dead at the End of Days be accomplished? And who was Caleb in a past life?

For the essay on Joseph and Yuya, see here.
For more on the origins of Halloween, see here.
Please see also ‘The Incredible History & Absurd Politics of Rachel’s Tomb’.