Geula Update from Rav Fish - Miketz, 5772 - Part 2

(I meant to post this last week, but didn't get around to it.  The Vayigash one will be next.)

More from Rav Fish's Miketz edition:

Shimshon hinted that the second eye - עין הב' - he is saving for the future for the year of 72 - ע"ב

• From Vayeishev's update: The Yerushalmi in Sota says that Shimshon wanted reward for his eyes - 1 for this world and 1 for the future. The 'עין הב hints to the year of ע"ב, which is 72 (i.e. 5772)
• We found a connection between Hashem's name of ע"ב and the "clouds" that guard the eyes, as is brought down in Nehar Shalom (43a): From ע"ב, the eyelids are made, which have the aspect of the "clouds" that cover the eyes to prevent sight.  This is the sod of "עָבִים סֵתֶר לוֹ וְלֹא יִרְאֶה Thick clouds are a covering to Him, that He seeth not" and the sod of "בְּעַב הֶעָנָן in a thick cloud" which is the ע"ב of the eyelids
• There is a connection between Shimshon and Mashiah, as Bereishit Rabba (98:14) says that Yaakov saw Shimshon in Ru'ah Hakodesh and thought him to be the Mashiah.  Once he saw that he died, he said, "Even this one will die?! I wait for Thy salvation, O LORD."  Also, Bereishit Rabba says (99:10) "Dan shall judge his people, as one of" - means as the most unique, meaning Yehuda.  Bemidbar Rabba (10:5) says that Shimshon came from both Dan and Yehuda.  Yalkut Shimoni (Vayehi 160) says "Judah is a lion's whelp" is Mashiah Ben David who came from 2 tribes - his father from Yehuda and his mother from Dan.  We see that Shimshon unified inside himself the 2 extremes of Yehuda and Dan like the Mashiah.
• Also, Shimshon was a descendant of Hushim Ben Dan.  חשים is the same letters as משיח.  Also, Rav Tzadok Hakohen of Lublin writes in "Lekutei Amarim" about Shimshon.
  

  Haza"l said that Yaakov thought that Shimshon was Mashiah since his mother, Hatzelalfoni is from Yehuda from the children of Hur, from whom the lineage of the house of David comes [YY - not בן אחר בן - see Maharsha Sota 11b], and from Betzalel.  And also the Mashiah's father will be from Yehuda and his mother will be from Dan, whereas Shimshon was just the opposite.  The idea of Yehuda and Dan is that Yehuda is the head of all the tribes while Dan is the end as Haza"l say, "There is no greater tribe than Yehuda and there is no worse tribe than Dan."  And when you connect them - meaning you connect the head to the end of a straight line and bend it a little, it becomes a circle.

  We see that both David and Shimshon have the root of the same aspect.  Also, Rashi on Bereishit 38:13 [makes a comparison]: "עלה תמנתה - and by Shimshon, it says: and shimshon went down to Timna.  It must have been on the slope of a mountain.   You go up from one way and down from another."  We see a connection between the story of Yehuda and Tamar to establish a kingdom and the story of Shimshon who went to marry a woman, which is the aspect of his private kingdom.
• The gemara (Bava Batra 91a) says that Boaz had 60 children and he made them 120 parties for their marriages, but he didn't invite Mano'ah (Shimshon's father-to-be, but at this point childless) to the parties.  Mano'ah felt hurt and as a result, all 60 children died.  Then, a son was born who was more diligent than all 60.  The Rashbam brings down 2 explanations - either it refers to Oved, the son of Boaz, or it refers to Shimshon, the son of Mano'ah.
• The Hatam Sofer (תורת משה הפטרת נשא.  דרשות חתם סופר ח"ב רות תקצ"ד) brings down that when the Philistines blinded Shimshon and placed him in the prison, they brought their wives to become pregnant from him and give birth to boys who would grow up to be strong men.  They brought Orpah, and she became pregnant and gave birth to 6 boys who would grow up to be strong men, whose leader was Goliat - all of whom David and his men killed.  Rav Yaakov Chaim Sofer writes in his book Hadar Yaakov that he asked Rav Chaim Kanievsky Shlit"a about the source for the Hatam Sofer and he showed him a manuscript of the Tosefta on the Targum Yonatan.  It appears that we could explain - according to what we were saying - why Shimshon begat Goliat.  We find in Midrash (Rut Rabbah 2:9) R' Bibi said in the name of R' Reuven: Rut and Orpah were the daughters of Eglon.  The Ariza"l's Sefer Halikutim (1:371) says that if Orpah would have gone along with Rut, she would have rectified herself and taken a portion in the building of the kingdom.  However, when they departed from each other, Rut took the good that was in Orpah and Orpah took the bad that was in Rut, which is from where Goliat was born, as Goliat is a mirror image of David.  And since Goliat was a Kelipa of Mashiah, he was born from Shimshon, who has the root of Mashiah.  We also find in Zohar Hadash (Rut 96b) that Rut's name before she converted was "Gilit" (גלית), which has the same letters as Goliat (גלית) to hint to the fact that the bad of Rut, which is hinted to in her name before she converted, entered into Goliat, as the Ariza"l says.  Goliat is also hinted to in the verse וְאַתָּה תִּהְיֶה לְנָגִיד, עַל-יִשְׂרָאֵל by skipping 2 letters backwards because he is the Kelipa that goes against David.  Rav Yosef Sofer Shlit"a adds that the gemara (Sota 42b) that talks about Goliat quotes Ribbi Yohanan as saying that Goliat tried to prevent the Jewish people from morning and evening Keriat Shema, which shows that he opposes accepting the yoke of the Kingdom of heaven.  Also Orpah ערפה has the letters of פה רע - an evil mouth, which is the adversary of the kingdom of holiness  which has the Sod of פה טוב.  
• The gemara (Sota 10a) expounds the verse "and he did grind in the prison-house" to say that everyone brought their wives to Shimshon to become pregnent from him, etc.  Ribbi Yohanan said: Shimshon judged Israel like their Father in heaven, as it says, "Dan shall judge his people, as one of..." And Ribbi Yohanan said: Shimshon is called by Hashem's name, as it says, "כִּי שֶׁמֶשׁ, וּמָגֵן יְהוָה אֱלֹהִים".  Does this mean it cannot be erased [like Hashem's name]?  Rather, it's similar to Hashem's name.  Just like HKB"H protects the entire world, similarly Shimshon, in his generation, protected Israel.  From this gemara, we see that right after the gemara mentions all the negative aspects of Shimshon, it starts talking about all his good traits.  The explanation could be that the inner process was all for the sake of Heaven, and his downfall was only because he added his own Ta'avah to the sin that was done for the sake of Heaven.  This is because while Shimshon was still a boy, his parents told him about the angel who told them that he would save Israel from the Philistines.  Therefore, his whole life he thought to himself, "How can I save Israel from the Philistines?"  He knew that if he came as Israel's representative to fight against them, he'd be jeopardizing Israel with wars, which he didn't want.  He therefore found an excuse to have a personal war against them, as it says, "for he sought an occasion against the Philistines".  This means that he married into them, put forth riddles, etc. in order to find an excuse to fight with them and kill them and to instill fear of him into them.  Therefore, Hashem's spirit was revealed to him the entire way until he succumbed to temptation as is brought in the subsequent verses, so when he repented, his strength returned and he killed himself along with the Philistines.  The whole idea of doing a sin for the sake of heaven is found also by King David, who had relations with Bat Sheva because he saw in her the light of the Beit Hamikdash, but according to his level, it had the name of a sin.  This is a comparable level of Mesirut Nefesh that we find by both Shimshon and David, who were prepared to sin and give up even their souls in the next world for the sake of Kelal Yisrael.