The concepts of Joseph and Benjamin are two diametrically opposite systems. Both are children of Rachel, but Joseph always symbolizes the one who provides physical sustenance to the Jews (and to the Egyptians) (Genesis 47:12, 41:57). Joseph argues that the redemption comes about because of the building up of nationhood as well as physical building, and initially through Egypt and Shechem. Benjamin, the only son of Jacob born in Israel and who never bowed to Eisav, is known as "Yedid Adonai--the beloved of the Lord," [this verse] symbolizing pure holiness and spirituality. (See the chapter, "Judaism: A Religion or a Nation" for a fuller discussion of these two philosophies.) Thus, the argument rages then and today about how Jerusalem will be built -- from the material, bricks, and mortar symbolized by Joseph, or spiritually, symbolized by Benjamin and by the Messiah of David when he will build the Holy Temple. (The Davidic Messiah actually has both components, as he fights wars and also builds the Temple.) The builders will argue about how Jerusalem is to be built. Both sides seem to be mutually exclusive. The argument takes place by the angels, arguing about the Jerusalem above, but also by actual Rabbis, arguing about the Jerusalem below. And both Jerusalems have to be built properly for G-d to return to either city (Midrash, Tehillim 122:4). The final decision is that Jerusalem will be built according to both concepts together, according to all opinions, with any one vision of building alone insufficient. And whoever does not understand that both Messiahs (Joseph and David) are necessary does not understand how to build Jerusalem. Joseph's materialism, nationality, culture, must be the basis, but Benjamin's (ben David's) spirituality must be there as well, in the lead. The light that comes from this combination, Shimsotayich, is the essential vision of the Jewish people that originated at Sinai, that Jews must be both a kingdom of priests and a holy nation (Exodus 19:6).
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