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Beis Moshiach is not responsible for the content of the advertisements. 677a:Beis Moshiach 29/12/2008 6:49 AM Page 5 d’var malchus YOSEF AND YEHUDA: STUDY AND ACTION Translated and adapted by Dovid Yisroel Ber Kaufmann divided into two kingdoms.” When Moshiach comes, the two This means that the two approaches to serving G-d will be approaches to serving G-d (study, united. Neither will outweigh the other; rather both will be revealed as represented by Yosef, and action, manifestations of the essential nature represented by Yehuda) will be united. of the Jewish soul. In terms of Divine service, Yosef How is this possible? Currently, Yosef represents Torah study and Yehuda represents action (the actual (study) is superior. In the times of performance of mitzvos). Currently, the level of Yosef – that is, Torah Moshiach, Yehuda (action) will be study – is considered higher, for it leads to action. “Torah is greater” superior, but study will be of an entirely because through study one ends up different nature, infused with bittul. with both study and action. Therefore, Yehuda – the model for action – approaches Yosef – the The basic content of this week’s Torah reading is the model for study, since “action follows study.” Since Yosef approach of Yehuda to Yosef. Indeed, the name of the is – at this time – higher than Yehuda, he – Yehuda – must portion – VaYigash – means “he approached.” The make the first move, so to speak. Yehuda must approach Torah is talking about more than one individual Yosef. However, in the era of Moshiach, Yehuda will be approaching another. The confrontation between higher – as the prophecy in the Haftora indicates, “My Yehuda and Yosef – and their ultimate reconciliation – servant David will rule over them” – because then the reflects the process by which the ultimate revelation of advantage of action will be revealed. G-dliness will occur. For, as the Zohar explains, the However, there seems to be a problem, since the ‘one Torah reading is about the coming together of two king’ that will rule over both segments of the Jewish worlds, so to speak, in order to unify them. Yosef and people – the kingdom of Yehuda and the kingdom of Yehuda each represent a different ‘world,’ a different Yosef – will come from Yehuda, as Ezekiel himself approach to the Divinely ordained task of making the prophesies: “My servant David will rule over them physical world a dwelling place for G-dliness. forever.” This does not seem to be a complete or true The same concept is expressed in the Haftora. The unification, since the kingdom of Yosef will disappear and section of Ezekiel chosen for the Haftora talks of the time there will remain only the branch of Yehuda. Surely this of Moshiach, when the kingdoms of Yehuda and Yosef doesn’t mean that there will be only mitzvos and Acts of will be reunited. The prophet is told by G-d to “take a Loving-kindness after Moshiach, but no study of Torah. branch and write on it ‘for Yehuda’ . take a branch and True unity means both exist. write on it ‘for Yosef’ and bring them together so they will How can there be unification between the two be united in your hand. Thus says the Lord . I will kingdoms – that is, the two approaches of study and make them one nation and there will be one king over action – when only the king from Yehuda – Moshiach – them. They will no longer be two nations nor will they be will rule? What is the difference between the days before BEIS MOSHIACH Issue 677 5 677a:Beis Moshiach 29/12/2008 6:49 AM Page 6 Moshiach – when this unification has not yet taken place Then – in the times of Moshiach – performance of a – and the era of Redemption – when there will be one mitzva will reveal the essence of the soul – its innate king over all Israel? connection to G-dliness – or, as the prophet phrases it, As mentioned already, the reason Torah study is “all flesh will see” G-dliness. As a result, the impetus for greater – during these times – is because it leads to action. doing a mitzva will come not from understanding its So, through Torah study one ends up with the advantages significance, but automatically, from the nature of one’s of both. Therefore, in the times of Moshiach, action, soul. which will be greater, must also possess the advantages of Still, this seems to nullify the very existence of Yosef – both. The difference is that now Torah leads to action, to eliminate the need for study. How can the two while after Moshiach comes, action leads to Torah. kingdoms, Yosef and Yehuda – study and action – become Parenthetically, we should explain how one can know one unified nation and still retain their identities? How is what to do – how to perform the mitzva – before learning it possible that “My servant David shall rule over them” if about it – studying the laws. When Moshiach comes, G-d they are truly united, meaning both Yosef and Yehuda – will remove the “spirit of impurity from the earth.” As a study and action – retain their existence – and consequence, impulses, temptations and cravings will no significance? longer compel a person “against their will.” G-dliness will At the time when “study leads to action” – when Yosef be fully revealed, in the most physical is higher and Yehuda must approach and mundane manner. At that level, him – study and action remain two there will be no need to study the laws The mind can go separate concepts. Even though the of the Torah, because they will be individual possesses both, since known automatically, much as a very far, “study leads to action,” a hierarchy young child knows not to stick his or exists: study is higher. her hand into a fire. understand very The essence of the soul is nullified Returning to the question why to G-d’s Will, being only a vehicle for action will be greater than study in much, but it is still its manifestation. The essence, and the times of Moshiach, we can say limited. its nullification to G-d’s Will, is that study is limited to the intellectual revealed through action. When the capacity of the student or scholar. Performing a essence is revealed, its nullification to The mind can go very far, understand G-d’s Will is revealed in every very much, but it is still limited. mitzva, on the manifestation and attribute. Thus, Performing a mitzva, on the other when action is higher, the intellect hand, requires bittul – a nullification other hand, becomes ego-less. of the ego. To do something simply David, the king from Yehuda, is because G-d commanded it requires requires bittul – a described as “My servant,” indicating acceptance of the yoke of heaven – nullification of the that he ruled not with arrogance or submitting one’s own will to G-d’s. self-exaltation, but humility and The attachment thus formed – and ego. complete self-nullification. Just as the manifestations of that attachment performance of a mitzva requires – are limitless. effort and putting aside one’s desires Nevertheless, there are two types of bittul, two ways of and conveniences to fulfill G-d’s Will, so too Torah study subjugating one’s will. The first is an ‘external’ bittul, one requires effort and putting aside one’s ego and that does not penetrate to the essence of the soul. In this rationalizations. In this way – in his submission to G-d’s case, one performs the mitzva – carries out G-d’s Will – Will – Moshiach will unite Yosef and Yehuda, study and because of awe, through an acceptance of the yoke of action. heaven. This is the type of bittul that exists today. Getting We can thus understand a key phrase in Rambam’s list there, achieving this degree of submission to G-d’s Will, of qualifications for Moshiach. Moshiach, Rambam requires intellect. One must study, learn Torah so deeply explains, must be “a king from the house of David, expert and so well, that a willingness to observe its in Torah and involved with mitzvos – as David his father.” commandments has penetrated to the level of action, to a The phrase “as David his father” means that not only will commitment to perform the mitzva.