Kabala: Constriction

(Stein Atle Vere ©2012. Kabala: Constriction. brakha.blogspot.com).

Desire All

Every blessing is the fulfillment of a desire.

Desire is infinite. When a human achieves the fulfillment of one desire, one desires more. There is even a feeling of wanting “all”.

In the highest world of spirituality, long before and high above the creation of the physical world, there is only God. God is En Sof אֵין סוֹף , “No End”, the infinite one.

Beyond the fabric space and time, God infinitely, immediately, and completely fulfills the infinity of desire.

God is both the infinite desire, and the infinite fulfillment of the infinite desire. Both the “container” כְּלִי that desires and the “light” אוֹר that fills the container. Both the need and the blessing.

This infinite desire - to desire all - is an aspect of God that humans experience immediately, intimately, and self-evidently.

Kingship of the Light of No End

(Stein Atle Vere ©2012. Image: Kingship of the Light of No End. brakha.blogspot.com).

The highest world corresponds to the Sfira (Sephirah) of Keter כֶּתֶר, the “Crown”.
The divine infinite fulfillment satiates the divine infinite desire. 

Desire Sharing

There is only one desire that God cannot fulfill in the highest world. Or more precisely, God does fulfill it, but this fulfillment requires and causes the lower worlds to come into existence.

This infinite desire of God includes a desire to be like the infinite fulfillment of God.

In other words, the receiver wants to also be a giver. The one who is loved wants to express love back, not just receive love, but reciprocate love. Just like the fulfiller is infinitely self-sharing, the desirer wants to be infinitely self-sharing too. Pure love.

However in the highest world, the receiver cannot become a giver because the giver already fulfills every need - infinitely, immediately, and completely. There is no room to give, sotospeak. No absence to fill.

The only way the fulfiller can fulfill the desire for sharing, is to stop fulfilling all desires except the desire for sharing.

Only in the absence of the fulfillment, can the desire for sharing find places and times to fulfill the still-unfulfilled desires.

Thus the lower worlds require the absence of blessings. The absence of light. Darkness. Emptiness. Chaos. This is the fabric of space of time.

In Kabala, Adonenu Rabi Yitskhak (Rabbi Isaac Luria), the “Ari”, coined the phrase Tsimtsum צִמְצוּם (often Tzimtzum). In means “constriction”, compressing something into a smaller space. By extension, it means “minimizing”, minimalism. It describes how God as the infinite fulfillment withdraws from God as the infinite desire. Thus the infinite light hides, causing a lowest world of infinite darkness. A terrifying infinite absence of God.

Into the lowest world, farthest from the fulfillment for all, where infinite desire suffers infinite deprivation, the fulfillment sends a thin ray of light. The “line” קַו . This light shining in the darkness is the fulfillment of the desire for sharing.

Constriction

(Stein Atle Vere ©2012. Image: Constriction: All. brakha.blogspot.com).

“Fulfill All” corresponds to the Sfira of Khakhma, “Sageness”.
“Desire All” corresponds to the Sfira of Malkhut, “Kingship”.

These two infinite principles emanate from Keter, “Crown”,
as the Desire for All separates from the Fulfillment for All,
choosing deprivation rather than to continue to take without giving.

Tsimtsum means the “Constriction” (Minimization, Restriction, Reduction, Contraction).
It corresponds to the location of Daat, “Knowledge”.
Constriction refers to the process whereby space and time enables
the infinite fulfillment to hide from the infinite desire.
Where fulfillment is light, the absence of fulfillment is darkness.

(Stein Atle Vere ©2012. Image: Constriction: Sharing. brakha.blogspot.com).

The Constriction denies the fulfillment of any desire except the Desire for Sharing.
Only the Desire for Sharing can receive fulfillment.
The rest of the Desire for All remains unfulfilled unless
humans make effors to fulfill them
by means of sharing.

“Desire Sharing” corresponds to the Sfira of Bina, “Understanding”.
“Fulfill Sharing” corresponds to the Sfira of Tiferet, “Adornment”.
This is the fulfillment of the Desire for Sharing.
The Fulfillment for Sharing is the only means to fulfill the Desire of All.

The Desire for Sharing is a subset of the Desire for All.
Therefore the Desire for Sharing exists both
above in Bina where it is pure sharing
and below in Malkhut where it is part of all.
As a human, below, makes an effort to fulfill the Desire for Sharing with others,
the unity with the divine Desire for Sharing, above, makes Fulfillment happen.

Light Shining in the Darkness

From this line of light, everything in the lower world comes into being.

(This ancient concept of creation out of light anticipates the modern concept of the Big Bang.)

The light radiates and recombines to form all of the convolutions and permutations of everything that exists. It becomes the bewildering diversity of the physical universe.

This divine light is both “light” and “sight” - both energy and consciousness.

The light continues shining in the darkness to sustain the existence of the matter and consciousness entangling and structuring within the lowest world.

From this light humans come into existence. This light fulfills desires. This divine light is awareness, money, friendship, health, children, and so on, all that fulfills desire, including the desire to exist.

However, the light of this world can only fulfill the desire to share. From this light, humans derive their existence. But humans must use their existence to share. If a human use the blessings that one has to bless others, then the light intensifies with even more blessings shining into the universe. More sharing, more fulfillment, more love, more power, more success, more pleasure. However, if a human abuses ones blessings to fulfill ones own selfish needs only, the light shining into ones own experience of the universe dims. More predation, more need, more hate, more powerlessness, more failure, more pain. The resources of the selfish person eventually run dry, leaving empty darkness.

All the fulfillments besides sharing remain forever hidden.

In this lowest world, there is no way to fulfill the infinite desire except by means of sharing.

Sharing

In this lowest world, there is no way to fulfill the infinite desire except by means of sharing.

When a human has a little bit of light, and uses this light to share, with others who suffer darkness, then God sends that human even more light. Those who use the flashes of light for compassion and justice, and mercy, will gain even more light. Those who use the light for predation and injustice, and cruelty - even what they have will be taken away.

As more humans begin to share, more light, more power, more potential becomes available in this universe. The line of light intensifies, shining brighter and brighter, fulfilling eachothers desires.

God is One

The day will come - in a future “world that is coming” עוֹלָם הַבָּא - when sharing infinitely will fulfill the infinite desires for all. Thus the infinite fulfillment becomes fully present in the lowest world.

Thus at the culmination of this process of sharing, there will no longer be any difference between the highest world and the lowest world. They are the same.



God will be One
Tanakh: Zkarya 14'9
(Jewish Bible: Zechariah)
(Stein Atle Vere 2012. English Hyperliteral Translation.)
(Hebrew. mechon-mamre.com)

And, God will be for a King over all of the Land.
In that day,
God will be one,
and the Name of [God] one.

וְהָיָה יְהוָה לְמֶלֶךְ עַל-כָּל-הָאָרֶץ
בַּיּוֹם הַהוּא
יִהְיֶה יְהוָה אֶחָד
וּשְׁמוֹ אֶחָד




Within the fabric of space and time, there “will be” in the future a time when there is no difference between the lowest world of “the Land” of infinite desire, and the highest world of the “King”.

Humans will achieve the power to transcend the fabric of space of time, to become infinite. This is the great resurrection, the life of the world that is coming. Humans only achieve this by means of sharing, of using ones own power to empower others - to empower eachother - in the most optimal ways possible.

By means of human efforts, God will become one.

“God” as fulfillment and “the Name” of God as desire will become indistinguishable from each other. One.

Actually, this divine “King” is only the light of this world, shining in the darkness of this world. But human sharing intensifies this light. “In that day”, the process of sharing will grow to fulfill all needs. No darkness will remain anywhere in the infinite desire. All light. Therefore, by means of human efforts to share, there will no longer be any difference between the light shining in this world and the infinite light shining in the higher worlds.

The fulfillment for sharing will become the same as the fulfillment for all.

In this way, by means of humans, the divine desire for sharing becomes able to fulfill the infinite desire for all. Thus the receiver of love becomes able to be the giver of love.

Also, the giver of love becomes able to become the receiver of love.

Humanity participates in both the infinite desire who receives and eventually the infinite fulfillment who gives. The very existence of a human - the energy and consciousness - is a fulfillment of the divine desire. Yet this divine fulfillment - as a human within fabric of space and time - becomes able to feel need and receive love. Reciprocally, the giver becomes a receiver.

Thus by means of the process of human efforts to share - God - the infinite desire and the infinite fulfillment become one and the same.

By means of this process within the fabric of space and time - the loved loves and the lover is loved. One absolute infinite love. Divine oneness. Divine simplicity.

Of course, God is infinite, utterly beyond the fabric of space and time. In the highest world, from the perspective of God, this process has already completed. The work of sharing is done. God is already one. God is already loving and loved. God never changes.

God Is Perfect

God is beyond the limitations of space and time. God is already perfect. But it is precisely this perfection of God that causes an imperfect world to come into existence.

Humans will eventually perfect this world. Thus humans are part of what makes God perfect.

Salvation: one way or an other

ONE WAY OR AN OTHER

(Stein Atle Vere ©2012. One way or an other. brakha.blogspot.com)



KEYWORDS

Tora תורה (instruction) (Judaism)
Ha'Tora התורה (“The” Tora) (Five Books of the Tora Scroll)

Talmud Bavli תלמוד בבלי (Book of the Babylonian Talmud)
Sanhedrin סנהדרין (Talmud Section of Sanhedrin)
Brit Khadasha ברית חדשה (Books of New Testament)
Matityahu מתתיהו (New Testament Book of Matthew)

Rabi רבי (Rabbi)
Rabanim רבנים (Rabbis)
Rabani (Rabbinic)

Rabi Yhoshua Ben Khananya רבי יהושע בן חנניה (Rabbi Joshua Son of Hanania)
Yhoshua Ben Yosef יהושע בן יוסף (Joshua Son of Joseph) (Historical Jesus)

Mashiakh (Anointed King) (an official representative of an ideal government of Yisrael according to Tora)
Tshuva תשובה (Return to God) (Repentance) (Returning to the way of Tora)



WITH OR WITHOUT A RETURN

The Book of the Talmud agrees with Rabi Yhoshua Ben Khananya. God will make the Days of Mashiakh happen. This is a future time when an ideal government prevails for a thousand years. One way or an other.

One way, is by Tshuva. Humans returning to God, doing Tora, optimizing compassion and justice, and trusting God to allow this effort to succeed.

An other way, is by humans veering away from God. If humans do not return, God allows their fear and lack of trust to spawn cruel governments. Eventually humans cannot survive such oppression, except by returning to God and trusting in God to press on.



But even if humans continue to veer away from God, God guarantees the Days of Mashiakh will happen. Ultimately, there is a deadline at the beginning of the seventh millennium. No matter what, God ensures the thousand years of this ideal government will happen by this time. God creates the universe in a way that makes the age inevitable.



If this optimal government begins with return, then it can start early - even today. It is possible for humans to get a headstart, to enjoy life now, with even miraculous assistance.

If this optimal government begins without return, by defaulting to the deadline at the start of the seventh millennium, then sadly, humans undergo massive suffering before that deadline. Moreover the “holy one”, the government official that accomplishes this ideal government does so under total humiliation.

Nevertheless. The thousand years of joy will happen. Either way.



Talmud, Sanhedrin 97b
(Stein Atle Vere 2012. Translation to English. brakha.blogspot.com)
(Talmud Bavli. Organization: Mechon Mamre 2002. mechon-mamre.org):

Rabi Yhoshua (Ben Khananya) said to (Rabi Eliezer):
If theres no (Yisrael) doing a return (to God),
(then) theres no being redeemed,
but the Holy (God) - that one is blessed! - makes a king stand (with hostility) to them,
that his decrees are (as) cruel as Haman.
And (thereby) Yisrael do a return (to God).
And (God) makes them revert to doing well.
...
And is it not already being said?:
(Yhoshua 49'):
God the redeemer of Yisrael said thusly:
And (with regard to) his holy one,
lifeforce is to despise (him),
a (foreign) ethnicity is to abhor (him).
(He is) to (be) the servant of (foreign) rulers.

אמר ליה רבי יהושע
אם אין עושין תשובה
אין נגאלין אלא הקב״ה מעמיד להן מלך
שגזרותיו קשות כהמן
וישראל עושין תשובה
ומחזירן למוטב
...
והלא כבר נאמר
כה אמר ה׳ גואל ישראל
וקדושו לבזה נפש למתעב גוי לעבד מושלים



According to the Talmud, God guarantees to redeem humanity.

God will ensure humans enter this thousand years of Mashiakh. Either by the difficult way of humans returning to God and doing their part in Tora. Or by the painful way of humans veering from God and defaulting to a cruel life that is with fear and without trust.

But even if humans choose the painful way, God empowers a holy leader who can withstand the predatory instinct of foreign governments and can succeed in establishing a holy government among the Kinship of Yisrael. When this government succeeds, all of the governments of humanity will ratify treaties to participate in it.



COME IN BY THE NARROW ENTRANCE

The Book of Matityahu, portrays Yhoshua Ben Yosef teaching Tora. Yhoshua evidences an early form of the understanding of the Talmud, about the arrival of the thousand years of Mashiakh.

This is a new age, when all of humanity enters an ideal government of holiness, compassion-and-justice, that persists for a thousand years.

God will accomplish it, one way or an other. If humans do Tora and optimize a difficult life of sharing, wisdom, and trusting, then humans can achieve and enter this miraculous government - even now. Early. Without tragedy.

Alternatively, if humans veer away from Tora and default to a “convenient” life of fear, shortsightedness, and predation, then humans manifest the governments of oppression and death.

Nevertheless, both of these “entrances” inevitably lead into the Kingdom of the Heavens. Ultimately. God guarantees this ideal government will happen one way or an other.



Book of Matityahu 7'13-14
(Stein Atle Vere 2012. Translations from Greek to Hebrew to English. brakha.blogspot.com)
(Novum Testamentum Graece. NA27 1998):

Come (in) by the narrow entrance.

Because broad is the entrance.
And spacious is the way leading to destruction.
And masses are the ones going (in) by it.

And narrow is the entrance.
And pressed is the way leading to lives.
And few are the ones (even) finding it.

בֹּאוּ בַּפֶּתַח הַצָּר

כִּי רָחָב הַפֶּתַח
וּמְרֻוַּחַת הַדֶּרֶךְ הַמּוֹלִיכָה לַאֲבַדּוֹן
וְרַבִּים הַהוֹלְכִים בוֹ ׃

וְצַר הַפֶּתַח
וּלְחוּצָה הַדֶּרֶךְ הַמּוֹלִיכָה לַחַיִּים
וּמְעַטִּים הַמּוֹצְאִים אוֹתוֹ ׃

εἰσέλθατε διὰ τῆς στενῆς πύλης ·

ὅτι πλατεῖα ἡ πύλη
καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν ,
καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι αὐτῆς ·

τί στενὴ ἡ πύλη
καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν ,
καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν .



There are two ways for humanity to enter paradise. The difficult way or the painful way.

The way of Tora discerns useful limits, to channel the energy of selfish desires toward altruistic goals. Both compassion and justice are important. The optimal way is subtle, involving balance - even hard to recognize.

Alternatively, the painful way results in death and destruction for most of humanity.



Nevertheless, ultimately, both entrances lead into the Kingdom of the Heavens, the government of paradise.

God desires a great destiny for the human species.

One way or an other, humans will learn to avoid future errors.

The “Greatest”

(Stein Atle Vere. ©2012. The “Greatest”. brakha.blogspot.com.)



Rabi Shimon Ben Yokhai רַבִי שִׁמְעוֹן בֶּן יוֹחַאי is a sage during the Roman Period, who the Talmud mentions. To him, the Medieval Rabanim (Rabbis) attribute the Zohar, the authoritative book of Kabala קַבָּלָה (Jewish spirituality). He lives about a hundred years after Yhoshua. In the disaster of the Bar Kokhba Rebellion around 135, he witnesses the massacre of Yhudim (Jews). The Roman emperor and his armies murdered hundreds of thousands of the Yhudi aborigines in Yhuda (Judea).

(Stein Atle Vere. ©2012. Image: Caesar Hadrianus Augustus. brakha.blogspot.com.)

In the Book of Talmud Yrushalmi, Ben Yokhai teaches his students:

“The greatest of the Nonjews is a killer.”



Hyperliterally:

A good one that is among the Nonjews is a killer.

טוֹב שֶׁבַּגּוֹיִים הָרוֹג

(Kidushin 66c.)



Note: הָרוֹג , irregular plural הָרוֹגוֹת (Post-Biblical Hebrew) killer, murderer. (Klein. A Comprehensive Etymological Dictionary of the Hebrew Language.)



In the days of Ben Yokhai, the “greatest” of the Nonjews was Caesar Hadrianus, indeed a killer.



Even before Ben Yokhai, Yhoshua (Historical Jesus) teaches this same Tora tradition:

And Yhoshua called them unto him.
He said:
You know:

As: The chiefs of the Nonjews oppress among them.
And the great ones dominate among them.

It will not be thus among you ones.
But each someone that will desire
to be great among you ones,
will be a servant that (belongs) to you ones.

וִיהוֹשֻׁעַ קָרָא אֶלָיו אֹתָם
אָמַר
אַתֶּם יֹדְעִים

כִּי שָׂרֵי הַגּוֹיִם רֹדִים בָּהֶם
וְהַגְּדוֹלִים שֹׁלְטִים בָּהֶם

לֹא כֵּן יִהְיֶה בָּכֶם
כִּי אִם כֹּל מִי אֲשֶׁר יִרְצֶה
לִהְיוֹת גָּדוֹל בָּכֶם
יִהְיֶה מְשָׁרֵת אֲשֶׁר לָכֶם

ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς
εἶπεν
οἴδατε

ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν
καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν

οὐχ οὕτως ἔσται ἐν ὑμῖν
ἀλλ ὃς ἐὰν θέλῃ
ἐν ὑμῖν μέγας γενέσθαι
ἔσται ὑμῶν διάκονος

(Mt 20'25-26.)



It is an uncomfortable fact of history, the “great” empires among Nonjews - especially the Pagan Roman Empire - achieved their “greatness” by becoming brutal killers.

When Yhoshua and Ben Yokhai refer this tradition of Nonjewish oppressors, they seem to refer to four specific Nonjewish governments who oppress the Jewish Land of Yisrael, as the Tanakhi (biblical) Book of Daniel describes them.

Daniel portrays these four governments as parts of an idolatrous statue. (Daniel 2'31-45.)

• The head is gold corresponding to the Kingship of Bavel (Babylonian Empire).
• The chest and arms are silver for the Kingship of Madai and Paras (Mede and Persian Empire).
• The belly and thighs are bronze for the Kingship of Yavan (several Hellenistic governments, namely, Aleksandros the Great, Ptolemaic Egypt, and Selucid Syria).
• The shins and and feet are iron corresponding, as the Rabanim (Rabbis) understand it, to the Kingship of Rome.

The kingship of Rome also encompasses several governments: Roman, Byzantine, and other governments emerging from the Roman legal system, such as Nazi Germany.

This fourth Kingship, Rome, mixes partially with a fifth Nonjewish Kingship, because the iron intermingles with clay to form the feet. But the iron and clay fail to blend or adhere. This fifth kingship comes to correspond with the Arab Empires, and other governments that emerge from its legal system.

The iron and clay alternate their coercive control over the aboriginal Jewish Land of Yisrael.

Ultimately, God will overthrow these historically oppressive Nonjewish governments, and will empower an aboriginal Jewish government over the Land of Yisrael. Daniel visualizes this sacred ancestral government as a holy unhewn stone. The Kingship of the Heavens.

Tora (Judaism) recognizes the authority that comes from violence, but the violence has no authority in itself, and no merit. Only the Tora itself has the authority. Only those who choose to pursue the authority of Tora gain merit.

This authority that comes from love, is “the kingship of the heavens” מַלְכוּת הַשָּׁמַיִם .

Mashiakh Ben Yosef and Yhoshua

(Vere, Stein Atle. ©2011. “Mashiakh Ben Yosef”. brakha.blogspot.com.)



Also Known As
Mashiakh Ben Yosef משיח בן יוסף : Mashiach Ben Yosef, (Mashiah, Mashiaḥ, Messiah, “Annointed” King), Messiah Son of Joseph, Mashiakh Ben Efrayim, Messiah Son of Ephraim.



Mashiakh Ben Yosef and Yhoshua

As the New Testament evidences, Yhoshua יהושע (Historical Jesus) already knows the Rabani רבני (Rabbinic) tradition about another future King of Yisrael, called Mashiakh Ben Yosef משיח בן יוסף (“Messiah Son of Joseph”).

The New Testament itself shows how ancient this Rabani prophetic tradition is, existing at least five centuries before the Talmud and a millennium before Hai Gaon. Yhoshua also expects this prophetic warrior leader to appear at a future time, during the salvation of the children of Yisrael.

Prophecies describe spiritual forces, the discernable patterns. It is possible to “destroy evil” by repenting and returning to a life of God and compassion. It is possible to “destroy enemies” by these enemies becoming compassionate allies. But it is impossible to “calculate” how prophecies play out because they depend on human freewill. There are spiritual influences that are in play - pattern, probabilities, even inevitabilities - and it is wise to anticipate them. Prophecies of judgment, failure, or grief, remind us of our choice between two futures: the painful way or the difficult way.

As other Yhudim (Jews) hope for this future Mashiakh Ben Yosef, so does Yhoshua. Thus the Notsrim (Christians) also − according to the New Testament − hope for this holy warrior leader to succeed to make a better world possible.

(Vere, Stein Atle. ©2011. “Mashiakh Ben Yosef, The Olive Tree”. brakha.blogspot.com.)

The name “Mashiakh Ben Yosef” משיח בן יוסף is actually a title, the “Anointed” King “the Child of Yosef”. It refers to a future king from Efrayim, one the two tribes that descend from Yosef. The other tribe is Mnashe. (Interestingly, today Samaritans descend from Yosef via the tribe of Efrayim.)

The Children of Yisrael officially anoint Ben Yosef to rule the Land of Yisrael. He frees the capital city, Yrushalayim (Jerusalem), from the Empire of Rome. But then the nations expel the remaining Children of Yisrael, forcing them to become stateless persons that inhabit the “wildernesses” of the Diaspora (perhaps like today refugee camps). This king arises during a future seven-year period that heralds a new age of humanity, the Mashiakh Age.

Note, the earliest mention of the title “Mashiakh Ben Yosef” is in the Book of the Talmud, in Suka (pages 52ab). Inferring from the Tanakh (Hebrew Bible), from the Book of Zkharya (Zechariah 12:10), it refers to a “pierced” Mashiakh, who the nations kill. However, the person that this title refers to, is already an ancient prophetic tradition, many centuries old even by the time of the Talmud. The New Testament mentions him in the Book of Revelation (chapter 11:).

The New Testament refers to Mashiakh Ben Yosef as one of “the two olivetrees” αι δυο ελαιαι. Here the New Testament cites the Book of Zkharya (4:12, 14), where it explains, “The two branches of the olivetrees” שְׁתֵּי שִׁבֲּלֵי הַזֵּיתִים are “two children of the oliveoil that ‹are› standing on ‹behalf of› the Lord ‹God› of all of the Land” שְׁנֵי בְנֵי־הַיִּצְהָר הָעֹמְדִים עַל־אֲדֹון כָּל־הָאָֽרֶץ .

This word “oliveoil” יּצהר literally means something like “shining” olive oil, a high quality. This is the kind of oil that is used to officially inaugurate certain government leaders. In other words, to crown them. Instead of crowns, the Tanakh uses a pouring of olive oil on the head to ritually install the Melekh (king) and also to install the Kohen Ha'Gadol (“the Great Kohen”, the high priest). Both of these persons are a Mashiakh משיח , literally one who is “Anointed” to rule. One is the Anointed King, and the other is the Anointed Kohen. The New Testament refers to this future king poetically, as Zkharya does, as an “olivetree”. The Talmud refers to this same king more specifically as Mashiakh Ben Yosef, a member of the tribe of Efrayim, to distinguish him from the more famous king, Mashiakh Ben David, a member of the tribe of Yhuda (Judah), who is also a descendent of ancient King David who will restore a Neo-Davidic Dynasty. This Return from Exile to Yrushalayim with a simultaneous anointment of a King and a Kohen, resembles the first Return from Exile from Bavel to Yrushalayim, when the both the political Nkhamya (Nehemiah) and the priestly Ezra become rulers.



Below I supply two parallel versions from the traditions about Mashiakh Ben Yosef. The first one is the Rabani consensus on these traditions, that Rav Hai Gaon רב האי גאון transmits in his response letter, The Salvation הישועה , during the Medieval Age circa 1000. The second one is an example of these traditions from one thousand years earlier, that Yhokhanan יהוחנן , one of the students of Yhoshua, transmits in his Book of Revelation, during the Classical Age circa 60.

Note, I suspect Yhokhanan composes Revelation before 70, before the destruction of the Second Temple. I find this context unlikely to fail to mention the destruction if it already occurs. He says the Temple and its Innercourt still exist in purity, despite the Roman soldiers patrolling the Outercourt, thus defiling the outer part. Today scholars tend to date his book to circa 90, after the destruction. Either way, the document is circa 00s, transmitting a proto-rabbinic tradition of the first century CE.

Revelation by Yhokhanan stylizes the prophetic traditions. Its structure uses separate visions and chains of events that sometimes unfold simultaneously. This can make the chronological sequence uncertain. Fortunately, The Salvation by Hai Gaon summarizes the same traditions in straightforward manner, and helps clarify the sequence of the future events.

Hai Gaon. Medieval Age circa 1000. The Salvation.	Yhokhanan. Classical Age circa 00s. Revelation 11-12. (NASV)
( Sevensome Of Years )	(The armies of the Roman Empire will trample Yrushalayim for half of the sevensome of years.)
Sages ‹ of the Talmud › gave us a sign . And they said : « ‹ In › a sevensome ‹ of years › , ‹ Mashiakh › the Child of David ‹ is › coming . » Etcetera . ( Sanhedrin 97a . ) Per such ‹ per this order of kingships › , when we are seeing that Edom ( Rome ) ruled in the Land of Yisrael , we are trusting that our salvation began . ‹ As it › that is being said ‹ in the Tanakh › : « And, saviors will go up . » Etcetera . ( Ovadya 1:21 . )	Then there was given me a measuring rod like a staff; and someone said: “Get up and measure the Temple of God and the altar, and those who worship in it.” “Leave out the court which is outside the Temple, and do not measure it. For it has been given to the nations. And they will tread under foot the holy city for forty-two months.”
( Mashiakh Ben Yosef )	(The “two olivetrees”, Mashiakh the King and Mashiakh the Kohen, will stand in Yrushalayim, before the Temple of the Lord.)
And in that time , a person will stand , ‹ from the Tribe of Efrayim › from the Children of Yosef . ‹ But › solely in the outland . And he will be called Mashiakh ( Anointed King ) of God . And persons amassing will collect toward him in Ha'Galil Ha'Elyon ( Upper Galilee ) . And he will be a king for them . And even other persons will get gleaned to him . Two and three ‹ persons › from this state , and five and four from this ‹ other › state . And on the same hour , he is saying : « And, I will take you ones , a one from a town . » Etcetera . ( Yirmyahu 3:13 . ) But the majority of ‹ the Kin of › Yisrael ‹ will stillmore be › in their Diaspora . As ‹ reason › that it will not get clear to them , as so , the extremity ‹ is › coming .	“And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.” These are the two olive trees and the two lampstands that stand before the Lord of the earth.
( Mashiakh Ben Yosef Frees Yrushalayim )	(The “two olivetrees” wield the power of the words of the Tora to free Yrushalayim.)
And then Mashiakh Ben Yosef will go up from Ha'Galil to Yrushalayim ( Jerusalem ) , with the persons thats being gleaned toward him . And they will kill the official that ‹ belongs › to the King of Edom and the kin that ‹ are › with him . On the same hour , ‹ Mashiakh Ben Yosef › is saying : « And, I will give my vengeance at Edom by the hand of my Kin of Yisrael . » ( Ykhezkel 25:14 . ) And they will return to Yrushalayim ‹ for › several days . And they will regret , as per their deeds . On the same hour , ‹ Mashiakh Ben Yosef › is saying ‹ from Yrushalayim › : « And, I will make you ones pass under the staff ‹ of leadership of the Tora › . And, I will bring you ones in the tradition of ‹ the Tora › the Treaty ‹ with God › . » And ‹ however › masses will go out from the treaty of Yisrael . As ‹ reason › that they will awaken in their lifes . And about them he is saying : « And, I made you ones pass ‹ under the staff › . And my clearing ‹ away › from you ones ‹ is › the rebels and criminals at me . » ( Ykhezkel 20:37-38 . )	And if anyone wants to harm them, fire flows out of their mouth and devours their enemies. So if anyone wants to harm them, he must be killed in this way. These have the power to shut up the sky, so that rain will not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to strike the earth with every plague, as often as they desire.
( Armilus the King of Edom Rome )	(The “Beast” is the King of Rome, identified as the “Fourth Beast” of the Book of Daniel. See Revelation 13.)
And it was , as ‹ the time › that Mashiakh Ben Yosef inhabited in Yrushalayim , and all of the kin that ‹ is › with him . And Armilus ‹ the King of Edom Rome › heard the report of them . And he is coming . And he does sorceries and seductions to make masses ‹ of the ethnicities › stray in ‹ regard to Yrushalayim › . And he will go up and war at Yrushalayim . And he will triumph ‹ against › Mashiakh Ben Yosef and ‹ the ones › with him . And he will kill ‹ some › from them . And he will capture ‹ some › from them . And he will divide their loot . On the same hour , ‹ Armilus › is saying : « And, I will gather all of the ethnicities toward Yrushalayim for war . » ( Zkharya 14:2 . ) And ‹ Armilus › will even kill Mashiakh Ben Yosef . And ‹ there › will be a great besiegement for Yisrael . And on the same hour ‹ Mashiakh Ben Yosef › is saying : « And, they will look toward me ‹ the one › that they stabbed . » Etcetera . In that day , the eulogy will greaten in Yrushalayim . ( Zkharya 12:10 . )	When they have finished their testimony, the Beast that comes up out of the abyss will make war with them, and overcome them and kill them.
( Laborpains of Mashiakh )	(The Satan the “dragon” − an aspect of the human impulse of the bad יצר הרע − desires to capture the new government of Mashiakh Ben David − an aspect of the triumph of the human impulse of the good יצר הטוב . The “woman” is Yrushalayim, the capital city of the Land of Yisrael, where they will anoint him king. Moreover, Yrushalayim as a woman personifies the Shkhina שכינה the “Residing” of God in the Temple, an aspect of the Spirit of the Holy.)
And these ones were found that remained in Yrushalayim . They will be smelted . And they ‹ are › being refined . And even if only these ones that went out to the wildernesses ‹ are being › examined and were refined . And it went from these ones , two hands ‹ being two parts › , and a third ‹ part › from these ones remained . About them ‹ God › is saying : « And, it will be in all of the Land . The oracle of God : ‹ From the whole › mouth , two ‹ thirds › will be severed , and ‹ one › third will be extra in ‹ Yrushalayim › . » Etcetera . And in ‹ the › same hour , all of the laborpains of Mashiakh will pass over them , thats being explicated in an amount of sites from the Bible and from the talks of our Rabot ‹ master teachers of Tora › . ( Zkharyahu 13:8 )	A great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. And she was with child. And she cried out, being in labor and in pain to give birth. Then another sign appeared in heaven: And behold, a great red dragon. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child.
( Mashiakh Ben David )	(In the Book of Revelation, this “child” is Mashiakh Ben David. Apparently, Revelation preserves a prophecy about a future king, who is someone different from Yhoshua the Historical Jesus. Yhoshua sees himself in spiritual unity with the Kingship of God, but in several places, he rejects identification with the physical king that is futurely to restore the ancient Davidic Dynasty. Thus in Revelation, this “son who is to rule all the nations” apparently refers to a future physical king, who is not Yhoshua, but some other descendent of David. The power of this king comes from God, thus transcends the power of the Satan. Because a king represents the whole kingdom of his citizens who he heads, he as a kingdom is “born” sotospeak, in Yrushalayim, when the Children of Yisrael officially anoint him the King of Yisrael, the Mashiakh Ben David.)
And also Mashiakh Ben David ( Anointed King the Child of the Dynasty of King David ) will be revealed to these ones thats remaining in the Land of Patros ( Southern Egypt ) . As ‹ reason › that Mashiakh Ben Yosef already conquered the kin before him . ‹ As it › that ‹ is › being said : « Heres me sending my messenger . And, he will pivot a way before you ‹ to Yrushalayim › . » ( Malakhi 3:1 . )	And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron. And her child was caught up to God and to His throne.
( Mashiakh Ben David Enlivens Mashiakh Ben Yosef )	(Revelation says, Mashiakh Ben Yosef resurrects when “the breath of life from God came into them”. Hai Gaon specifies this breath happens when Mashiakh Ben David “will enliven him by the talk of God”, that is, by the power of speaking the words of the Tora of God. From both descriptions, this is eternal resurrection that transcends physical vulnerability, not a temporary resuscitation. It is a firstfruit, a special “beginning” of the “enlivenment of the dead ones” that later Yisrael as a whole nation experiences together.)
And ‹ the Children of › Yisrael that ‹ will be › in the Land of Yisrael with Mashiakh Ben David , about them , it ‹ is › saying : « In those days , the House of David will go on ‹ account of › the House of Yisrael . » Etcetera . And the majority of the ones killed inside the Land will be ‹ there for › forty day . As ‹ reason › that Mashiakh Ben Yosef , in his being killed , his corpse will be being tossed ‹ unburied for › forty day . And no impure thing will touch at him upto the coming of Mashiakh Ben David . And ‹ Mashiakh Ben David › will enliven ‹ Mashiakh Ben Yosef › by the talk of God . And this is the beginning of the signs that ‹ Mashiakh Ben David › will do . And this ‹ sign › is the enlivening of the dead ones , ‹ so › that he will enliven .	(The two olive trees.) And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. (That is, the “great city” is Yrushalayim during the time that the Beast conquers it at makes it part of the Empire of Rome. It is called Sodom and Egypt because there God Godself is about to destroy the King of Rome.) Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days. And they will not permit their dead bodies to be laid in a tomb. And those who dwell on the earth will rejoice over them and celebrate. And they will send gifts to one another, because these two prophets tormented those who dwell on the earth. But after the three and a half days, the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were watching them. And they heard a loud voice from heaven saying to them, "Come up here " Then they went up into heaven in the cloud, and their enemies watched them. (Note, there are different opinions about how long the corpse of Mashiakh Ben Yosef stays dead, out in the open. Hai says, it remains for forty days. Revelation says, the nations watch the corpse for three and a half days. Arguably, the corpse “will lie in the streets” for forty days, but the nations “will look at their dead bodies for three and a half days”, toward the end of the forty days.)
And then Mashiakh Ben David will inhabit . And Eliyahu and Yisrael thats coming from the wildernesses to Yrushalayim . Securely serene amassing days . And they will build houses , and they will incline vineyards , and they will succeed in acquisition ‹ of commodities › and acquirement ‹ of assets ›	Then the seventh angel sounded (a Shofar). And there were loud voices in heaven, saying, "The kingdom of the world has become the Kingdom of our Lord (God) and of His Christ (Mashiakh). And (our Lord God) will reign forever and ever."

Hai Gaon. The Salvation.	Yhokhanan. Revelation 10. (NASV)
( Why Kill Mashiakh Ben Yosef ? )	( The prophecy tastes sweet as honey because Mashiakh Ben Yosef, one of the “two olivetrees”, will be able to liberate Yrushalayim and become the Anointed King of Yisrael. But the prophecy becomes bitter because God allows the King of Rome to kill Mashiakh Ben Yosef. (An angel with a small book about this prophecy stands on a coastline. Possibly his foot on the Land refers to the authority over the Land of Yisrael, while his foot on the Sea refers to the authority over the Children of Yisrael who live in the Exile among the wildernesses of the nations. These are the ones who make Mashiakh Ben Yosef their king.)
And because of what was authorization ‹ from God › given to Armilus ‹ the King of Edom Rome › to kill Mashiakh Ben Yosef ‹ the King of Yisrael › ? So as to break the doubleheart of the divided ones that ‹ belong › to Yisrael . That theres no trust ‹ that belongs › to them . And they will say : This ‹ is › the person that for him we are hoping . And already he came , and he was killed . And a salvation for them does not remain . And they will go out from the Treaty of Yisrael ‹ with God › . And they will adhere in the nations . And ‹ however the nations › will kill them . And about them ‹ Armilus › is saying : « They will die by the sword , all who sin with me . » ( Amos 9:10 . )	I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire. And he had in his hand a little book which was open. He placed his right foot on the sea and his left on the land. Then the voice which I heard from heaven, I heard again speaking with me, and saying: “Go, take the book which is open in the hand of the angel, who stands on the sea and on the land.” So I went to the angel, telling him to give me the little book. And he said to me, “Take it and eat it. It will make your stomach bitter, but in your mouth it will be sweet as honey.” I took the little book out of the angels hand and ate it. And in my mouth it was sweet as honey. And when I had eaten it, my stomach was made bitter. And they said to me: “You must prophesy again concerning many peoples and nations and tongues and kings.”

Image
• (Vere, Stein Atle. ©2011. Image: “Mashiakh Ben Yosef − The Olive Tree”. brakha.blogspot.com. Source of derivation. Sharif, Ilan. אילן שריף . Public domain 2010. Image: “The Warrior” הלוחם. Archeological Sites In Israel. en.wikipedia.org/wiki/File:PikiWiki_Israel_7681_Archeological_sites_of_Israel.JPG. Note: The warrior is closeup of a mosaic from Bet Khag Ha'Nilus בית חג הנילוס “The Vacation House of The Nile”, from the Classical Age circa 500s, in the ancient City of Tsipori ציפורי , in the northern region of Ha'Galil, Yisrael.)

See Also
• (Hai Gaon האי גאון . Medieval Age circa 1000. “The Salvation” הישועה . Hebrew edition and English translation via Stein Atle Vere. ©2011. brakha.blogspot.com. Source of transmission: The Sensicality Of Elders טעם זקנים . Gleaned via Eliezer Ashknazi. ©1855.
http://brakha.blogspot.com/2011/04/hai-gaon-salvation-english.html, 2011.)

From Yhosua to Hai

(Vere, Stein Atle. ©2011. “Comment: From Yhoshua to Hai”. brakha.blogspot.com.)



To compare the response letter on the topic of The Salvation by the school of Hai Gaon האי גאון (circa 1000s) and the New Testament by the school of Yhoshua יהושע (Historical Jesus circa 00s) is instructive. Despite almost one thousand years separating them, the similarity between their views is striking.

Obviously Hai Gaon and Yhoshua belong to the same tradition of Tora תורה . The Tora is the first five books of the Tanakh (Hebrew Bible). “Tora” can also mean all of the commentary on it, thus be a synonym for “Judaism”.

These two teachers of Tora share the same unique technical terms and organize them according to the same conceptual paradigms. Allowing for the different concerns of their day and the different texts under scrutiny, these same elements recombine to form equivalent meanings.



For example, both Hai Gaon and Yhoshua use the technical term “salvation” ישועה to mean simultaneously:

• the return of the Children of Yisrael to the Land of Yisrael,
• the liberation of Yisrael from Non-Yisreli governments,
• and the personal resurrection of each meritorious member of Yisrael.

Indeed, both portray “salvation” as a national resurrection event.

Moreover, regarding paradigms, both insist there are, not one, but two separate resurrections. The first at the beginning of the Age of Mashiakh, and the second at the end.

For some reason, reading this unusual prediction from Hai Gaon about two resurrections filled me with intense joy. In any case, the common opinion of separate resurrections is remarkable.



They both refer to the same ongoing Tora tradition.

Hai Gaon − The Salvation ( English )

Hai Gaon. “The Salvation”.

( Also see Hebrew original )
( Also see Hai Gaon )

(Hai Gaon האי גאון . Medieval Age circa 1000. “The Salvation” הישועה . Hebrew edition and English translation via Stein Atle Vere. ©2011. brakha.blogspot.com. Source of transmission: The Sensicality Of Elders טעם זקנים . Gleaned via Eliezer Ashknazi. ©1855.)

(Vere, Stein Atle. ©2011. Image: “Refract Thru Bavel”. brakha.blogspot.com. Source of derivation. “Cup 9th-10th century Egypt, Syria, or Iraq”. ©2011. Hotworked Glass from Islamic Lands. The Corning Museum of Glass. The Metropolitan Museum of Art. www.metmuseum.org. Note: “The decoration on this cup was formed by combining simple geometric figures impressed at irregular intervals. The irregular pattern thus created imparts a sense of freedom to the design while remaining within the accepted canons of glass production.” www.metmuseum.org/toah/hd/hotw/hd_hotw.htm, 2011.)





( Intro )

The response of a question to Rabenu Hai Gaon − the altruistic memory of him ‹ is › for a blessing ! − on the topic of the salvation .

And ‹ now › that you ones asked ‹ me › to explicate to you ones : How will the salvation be from the beginning and upto the end , and the enlivening of the dead ones , and the new heavens ? If I came to explicate each talk and ‹ every › talk with its technicalities , the timelength will go up . But I am telling the generality that ‹ belongs › to each talk , and saying :



( Sevensome of Years )

By ‹ including the year of the salvation › leftover from the ‹ seven › years of the extremity , eight years are the years of the beginning of the salvation ‹ of Yisrael › . ‹ So › that by them , Sages ‹ of the Talmud › gave us a sign . And they said : « ‹ In › a sevensome ‹ of years › , ‹ Mashiakh › the Child of ‹ King › David ‹ is › coming . » Etcetera . ( Sanhedrin 97a:71 . )

In it , in ‹ this › sevensome , Edom ( Rome ) will make ‹ itself › king over ‹ the Land of › Yisrael . Theres no less than nine months , and no extra over three years . Since , as so , Yisrael will not take the kingship , no but from the hand of Edom . ‹ As is it › that ‹ is › being said ‹ in the Tora › : « And, Edom will be a possession . » Etcetera . « And , ‹ the star › from Yaakov ‹ Yisrael › will subjugate ‹ Edom › . » Etcetera . ( B'Midbar 24:18-19 . )

‹ This will be › after ‹ the time › that Edom took the kinghood from the hand of Ashur ( Syria ) . ‹ As it › that ‹ is › being said : « And the fleets from ‹ the coastlands of › Kitim ( Rome ) . » Etcetera . ( B’Midbar 24:24 . )

‹ In turn , this will be › after ‹ the time › that Ashur took the kinghood from the side of the Kenim ( Arabs ) . That they are the Mdanim . That they are the Yishmelim . ‹ As it › that ‹ is › being said : « No but ‹ Ashur › will be to blaze Kayin . » ( B’Midbar 24:22 . )

Per such ‹ per this order of kingships › , when we are seeing that Edom ruled in the Land of Yisrael , we are trusting that our salvation began . ‹ As it › that is being said ‹ in the Tanakh › : « And, saviors will go up . » Etcetera . ( Ovadya 1:21 . )



( Mashiakh Ben Yosef )

And in that time , a person will stand , ‹ from the Tribe of Efrayim › from the Children of Yosef . ‹ But › solely in the outland . And he will be called a Mashiakh ( Officially Anointed King per the Tora ) of God . And persons amassing will collect toward him in Ha'Galil Ha'Elyon ( Upper Galilee ) . And he will be a king for them .

And even other persons will get gleaned to him . Two and three ‹ persons › from this state , and five and four from this ‹ other › state . And on the same hour , he is saying : « And, I will take you ones , a one from a town . » Etcetera . ( Yirmiyahu 3:13 . ) But the majority of ‹ the Kin of › Yisrael ‹ will stillmore be › in their Diaspora . As ‹ reason › that it will not get clear to them , as so , the extremity ‹ is › coming .

And then Mashiakh Ben Yosef ( Officially Anointed King that is a Child of Joseph ) will go up from Ha'Galil to Yrushalayim ( Jerusalem ) , with the persons thats being gleaned toward him . And they will kill the official that ‹ belongs › to the King of Edom and the kin that ‹ are › with him . On the same hour , ‹ Mashiakh Ben Yosef › is saying : « And, I will give my vengeance at Edom by the hand of my Kin of Yisrael . » ( Ykhezkel 25:14 . ) And they will return to Yrushalayim ‹ for › several days .

And as that all of the kins will hear , as so , A king ‹ that belongs › to the Children of Yisrael stood in Yrushalayim , they will stand against ‹ the Children of Yisrael › in the remainder of the states . And ‹ the kins › will expel them ‹ from their towns › . And ‹ the kins › will say ‹ to the Children of Yisrael › : Upto now , you ones were with us in trust . And ‹ we were trusting › that ‹ there › would not be a king ‹ that belongs › to you ones . And not a chief . And now that theres a king ‹ that belongs › to you ones ‹ in the Land of Yisrael › , you ones will not return in our land .

And amassment from ‹ the Children of › Yisrael will go out to the wildernesses adjoining their states . On the same hour ‹ Mashiakh Ben Yosef › is saying : « And, I will bring you ones toward the wilderness of the kins . » ( Ykhezkel 20:35 . ) And they will inhabit there in tents . And amassments from them will lack bread and waters . And on the same hour , he is saying : « Stillmore I will make you inhabit in tents . » ( Hoshea 12:10 . )

And they will regret , as per their deeds . On the same hour , ‹ Mashiakh Ben Yosef › is saying ‹ from Yrushalayim › : « And, I will make you ones pass under the staff ‹ of leadership › . And, I will bring you ones in the tradition of ‹ the Tora › the Treaty ‹ with God › . » And ‹ however › masses will go out from the treaty of Yisrael . As ‹ reason › that they will awaken in their lifes . And about them he is saying : « And, I made you ones pass ‹ under the staff › . And my clearing ‹ away › from you ones ‹ is › the rebels and criminals at me . » ( Ykhezkel 20:37-38 . )



( Armilus the King of Edom )

And it was , as ‹ the time › that Mashiakh Ben Yosef inhabited in Yrushalayim , and all of the kin that ‹ is › with him . And Armilus ‹ the King of Edom Rome › heard the report of them . And he is coming . And he does sorceries and seductions to make masses ‹ of the ethnicities › stray in ‹ regard to Yrushalayim › .

And he will go up and war at Yrushalayim . And he will triumph ‹ against › Mashiakh Ben Yosef and ‹ the ones › with him . And he will kill ‹ some › from them . And he will capture ‹ some › from them . And he will divide their loot . On the same hour , ‹ Armilus › is saying : « And, I will gather all of the ethnicities toward Yrushalayim for war . » ( Zkharya 14:2 . )

And ‹ Armilus › will even kill Mashiakh Ben Yosef . And ‹ there › will be a great besiegement for Yisrael . And on the same hour ‹ Mashiakh Ben Yosef › is saying : « And, they will look toward me ‹ the one › that they stabbed . » Etcetera . In that day , the eulogy will greaten in Yrushalayim . ( Zkharya 12:10 . )



( Why Kill Mashiakh Ben Yosef ? )

And because of what was authorization ‹ from God › given to Armilus to kill Mashiakh Ben Yosef ? So as to break the doubleheart of the divided ones that ‹ belong › to Yisrael . That theres no trust ‹ that belongs › to them . And they will say : This ‹ is › the person that for him we are hoping . And already he came , and he was killed . And a salvation for them does not remain . And they will go out from the Treaty of Yisrael ‹ with God › . And they will adhere in the nations . And ‹ however the nations › will kill them . And about them ‹ Armilus › is saying : « They will die by the sword , all who sin with me . » ( Amos 9:10 . )



( Laborpains of Mashiakh )

And these ones were found that remained in Yrushalayim . They will be smelted . And they ‹ are › being refined . And even if only these ones that went out to the wildernesses ‹ are being › examined and were refined . And it went from these ones , two hands ‹ being two parts › , and a third ‹ part › from these ones remained . About them ‹ God › is saying : « And, it will be in all of the Land . The oracle of God : ‹ From the whole › mouth , two ‹ thirds › will be severed , and ‹ one › third will be extra in ‹ Yrushalayim › . » Etcetera . And in ‹ the › same hour , all of the laborpains of Mashiakh will pass over them , thats being explicated in an amount of sites from the Bible and from the talks of our Rabot ‹ master teachers of Tora › . ( Zkharyahu 13:8 )



( God )

And after such , ‹ the Children of Yisrael are › yelling . And the Holy − that one ‹ is › blessed ! − ‹ is › hearing their yells . ‹ As it › that ‹ is › being said : « He himself will call ‹ out › by my Name . And I myself will answer him . » ( Zkharya 13:9 . )



( Eliyahu Ha'Navi And Mashiakh Ben David )

In that time , Eliyahu ‹ the Prophet › will be revealed from the wilderness to these ones thats being found in the wildernesses . And he will return their hearts . ‹ As it › that ‹ is › being said : « And, he will return the heart of fathers . » Etcetera . ( Malakhi 13:24 . )

And also Mashiakh Ben David ( an officially Anointed King that is a Child of the Dynasty of King David ) will be revealed to these ones thats remaining in the Land of Patros ( Southern Egypt ) . As ‹ reason › that Mashiakh Ben Yosef , he already conquered the kin before him . ‹ As it › that ‹ is › being said : « Heres me sending my messenger . And, he will pivot a way before you ‹ Mashiakh Ben David › . » ( Malakhi 3:1 . )

And Yisrael that ‹ will be › in the wildernesses will go after Eliyahu upto ‹ the place › that they will arrive in Yhuda .



( Mashiakh Ben David Enlivens Mashiakh Ben Yosef )

And Yisrael that ‹ will be › in the Land of Yisrael with Mashiakh Ben David , about them , it ‹ is › saying : « In those days , the House of David will go on ‹ account of › the House of Yisrael . » Etcetera .

And the majority of the ones killed inside the Land will be ‹ there for › forty day . As ‹ reason › that Mashiakh Ben Yosef , in his being killed , his corpse will be being tossed ‹ unburied for › forty day . And no impure thing will touch at him upto the coming of Mashiakh Ben David .

And ‹ Mashiakh Ben David › will enliven ‹ Mashiakh Ben Yosef › by the talk of God . And this is the beginning of the signs that ‹ Mashiakh Ben David › will do . And this ‹ sign › is the enlivening of the dead ones , ‹ so › that he will enliven .



( Gog )

And then Mashiakh Ben David will inhabit . And Eliyahu and Yisrael thats coming from the wildernesses to Yrushalayim . Securely serene amassing days . And they will build houses , and they will incline vineyards , and they will succeed in acquisition ‹ of commodities › and acquirerment ‹ of assets › , upto the hearing of Gog the report of them . ‹ As it › that ‹ is › written : « And, I will say : I will go up ‹ toward Yrushalayim against › the land of sprawls . I will come ‹ to › the quieting ones , the inhabitants of ‹ a place › for security . » ( Ykhezkel 38:11 . )

And the Land of Gog-and-Magog ‹ is › from the Land of ‹ the Empire of › Edom . As ‹ reason › that thus it ‹ is › being said in ‹ regard to Gog › : « The presider of the head of Meshekh and Tuval . » ( Ykhezkel 38:2 . ) And ‹ Gog › will bring kins from all of his surroundings . And from Edom . ‹ As it › that ‹ is › being said : « The outbacks of north and all its ‹ military › wings . Amassing kins ‹ are alongside you › . » ( Ykhezkel 38:7 . ) And he will even gather amassing kins from each town and ‹ every › town and each state and ‹ every › state .

So that many persons will pass ‹ across › in ‹ the Land of Yisrael › . And from them bad ones ‹ are › being decided to be repaid ‹ exacting vengeance › , and to culminate them .

And persons from the good ones of the ethnicities ‹ are being decided › to enter under the wings of the Shkhina ‹ the Residing of the Spirit of the Holy − that one is blessed ! › .

And then all of them will come to war . And they will war against Yrushalayim , and with Mashiakh Ben David and Eliyahu and persons that ‹ are › in ‹ Yrushalayim › . And on the same hour , ‹ God › says : « Heres me putting Yrushalayim ‹ to › the blade of poison . » ( Zkharya 12:2 . ) And all of the ‹ prophecy that is being › said in the Parsha ‹ section › Gog . ( Ykhezkel 38-39: . )

And in the same hour : « Great noise ‹ of earthquake › will be on the ground of Yisrael . » Etcetera . ( Ykhezkel 38:19 .)



( Four Kinds Of Retribution )

And he will even war at the ethnicities in ‹ among › them by four kinds of retribution .

Theres ‹ some › from them that ‹ are › vanishing in fire and sulfur , and stones of a ballista . They are stones of ‹ hail of › crystal . And about them ‹ God › says : « And rain rinsing ‹ away › and stones of crystal . » ( Ykhezkiel 38:22 . )

And theres ‹ some › from them that ‹ are › vanishing this ‹ one › by the sword of this ‹ other › one . ‹ As it › that ‹ is › being said : « And, I will call » on them : « To each one , behold a sword . » ( Ykhezkiel 38: 21 . )

And theres ‹ some › from them that their flesh ‹ is › shortened , bodypart ‹ by › bodypart . And about them , he says : « And this will be the plague . » ( Zkharya 14:12 . ) And it was , as ‹ the time › that a person will hold at the hand of his fellow . And he will lean toward him . ‹ There › will be a falling of the hand . ‹ As it › that ‹ is › being said : « And, they will hold, ‹ each › person the hand of his fellow . » Etcetera . ( Zkharya 14:13 . )

And theres ‹ some › from them that one will fall in a blanking of his eyes , and ‹ then › a shattering of his hand and his foot , or a piece of nose or ear .



( Return of Diaspora )

And ‹ the kins › will flee . And they will go to far states . And ‹ however › it will be imagined , they ‹ stillmore › saw ‹ Yrushalayim › by their eyes . As ‹ it that is › written : « And , I will put the site . » Etc. ( Divre Ha'Yamim 1 17:9 . )

And in the same hour , all of the nations of the world ‹ are › calculating . And saying : Which tribute ‹ is › one carrying to this king ‹ Mashiakh Ben David › ? And ‹ is it › not : All silver ‹ money › and ‹ fine › outerrobes and ‹ precious › vessels − theres no ‹ them being › important before him ? But we are carrying to him the children of his kin and his community ‹ for › a grainoffering ‹ to honor his God at the Temple in Yrushalayim › . ‹ As it › that ‹ is › being said : « And , they will bring all of your ones sibs from all of the ethnicities ‹ for › a grainoffering to Ha’Shem . » Etcetera . ( Yshayahu 66:20 .)

And each nation will bring them per its wealth .

Theres ‹ some › from them by horse .

Theres ‹ some › from them by ride of tortoises . And by mules . And by carriages .

And theres ‹ some that › they will carry them on shoulder-straps. ‹ As it › that ‹ is › being said : « And , I will bring your children by bosom . » (Yshayahu 49:22 .)

And theres ‹ some › from them by ships of Tarshish . ‹ As it › that ‹ is › being said : « And the ships of Tarshish in the first to bring your children from far ‹ away › . » ( Yshayahu 60:9 . )

And theres ‹ some › from them in vessels of papyrus . ‹ As it › that ‹ is › being said : « The one sending envoys by sea in vessels of papyrus on the surfaces of the waters from across the rivers of Kush ‹ Ethiopia › . » ( Yshayahu 18:2 . ) Etcetera . ‹ So › that theres no ships of wood able to go there because of stones and rocks thats hidden in the waters .

And the remainder of Yisrael that ‹ are › in the wildernesses that there theres no kins ‹ to carry them › , our Divinities will carry them by spirit ‹ wind › . As ‹ it › that ‹ is › being said : By « the spirit of the north . » Etcetera . ( Mashlim 25:23 . ) « ‹ God › says to ‹ the wind of › the north : Give . And to ‹ the wind of › Teman ‹ of the south › : You must not withhold . » ( Yshayahu 42:6 . ) And as ‹ being › carried on the cumuluses and on the cloud . ‹ As it › that ‹ is › being said : « Who ‹ are › these as a cumulus they will fly . » ( Yshayahu 60:8 . )

And in the coming of these Diasporas , for them , ‹ God › will rip the Sea of Mitsrayim ‹ Egypt › for a one , and the wadi of Mitsrayim into seven wadis . And on the same hour , ‹ God › is saying : « I will open wadis on the lips ‹ of the seacoast › . I will give cedar ‹ tree and › acacia ‹ tree › in the wilderness . » Etcetera . ( Yshayahu 41:28 . ) To canopy over them .

And not one from the living ones ‹ of › Yisrael will remain in a site , in not even one , upto ‹ the time that › they will come to Yrushalayim . ‹ As it › that ‹ is › being said : « And I will not stillmore permit each of the living ones from them ‹ to be › there . » And they will not remain ‹ in the Diasporas › , no but the dead ones .



( The First Enlivening Of The Dead Ones )

Then ‹ God › will trumpet the great Shofar ‹ the trumpet of ram horn › . ‹ As it › that ‹ is › being said : « And, it will be in that day . ‹ God › will trumpet by the great Shofar . » ( Yshayahu 27:13 . ) And ‹ theres some › saying : As so , Zruvavel ‹ the Son of David that governed the return to Yrushalayim and began the restoration of the Temple › will trumpet by this Shofar .

And why will ‹ there › be a great noise ‹ of earthquake › ? So as that the bones will rise , that were trampled in land , and that were built in buildings , and that were burned in ‹ clay › bricks , and that landslides fell on them .

And bone will go near toward bone . As ‹ it › that ‹ is › written ( Ykhezkel 37: . ) in the Parsha Ha'Bika ( reading section , The Valley ) . And the Holy − that ‹ one is › blessed ! − stretches over them tendons . And pulls over them muscle . And webs over them skin . And ‹ however › theres no spirit in them .

And after thus , the Holy − that one ‹ is › blessed ! − brings down the dew of living ones from the heavens . ‹ So › that theres in it the light of the living ones of the lifeforce . As ‹ it › that ‹ is › written : « Your dead one will live . My corpse . They will arise » ( Etcetera : « The dew of lights ‹ is › your dew . » ) ( Yshayahu 29:19 . )

And ‹ they › are recognizing , as so , they were living , and they died , and after thus they live ‹ again › . As ‹ it › that ‹ is › written : « And, you ones will know , as so : I am God in my opening of your ones tombs , and in my bringings of you ones up from your ones tombs , with me . » ( Ykhezkel 37:13 . )

And each someone , that in one ‹ there › will be a mar , ‹ will be › standing ‹ in › enlivening in ones mar . And if one is elder , ‹ one will be › coming in ones elderliness . And the sensation of ones flesh . In order that they will not say : These ones are other creations . And after thus , the Holy − that one ‹ is › blessed ! − ‹ will be › healing one . ‹ As it › that ‹ is › being said : « Then the eyes of the blind will unclose . » Etcetera . « Then the lame one will skip as a ram . » ( Yshayahu 35:5-6 . ) Then « your ones youths got renewed as a vulture . » ( Psalm 103:5 . )



( Seven Herders And Eight Anointeds )

And ‹ theres › seven herders and eight anointeds of humanity . And ‹ the seven herders › are Adam , Shet , Mtushelakh , Avraham , Yaakov , Moshe , David . And eight princes are Yishay , Shaul , Shmuel , Amos , Tsfanya ‹ the Prophet and Great-Grandchild of Khizkiyahu › , Khizkiyahu , Eliyahu ‹ the Prophet › , Mashiakh ‹ the King ›.



( The First Enlivening Is For Yisrael Only )

And for who ‹ is › this enlivening of the dead ones ? ‹ It is › for each someone that will be a Tsadik from Yisrael ‹ an Altruist from Yisrael that guards Tora › from ones beginning . And ‹ it is › also for someone that sinned and did a return ‹ to the ways of God per the Tora › . But for someone that ones demerits ‹ are › amassing ‹ more › than ones merits and did not do a return , theres no standing ‹ that belongs › to the days of the Mashiakh . ‹ As it › that ‹ is › being said : « And masses from the ones sleeping of » the soil of « dust will awake . » ( Daniel 12:2 ) .

Per such , our Rabbis repeated : « One illed and tilted to death , they ‹ are to be › saying to ‹ this › one : Acknowledge ‹ your sins › . ‹ So › that thus ‹ is › the way of all of the ones being made die , they acknowledge . And if theres no one knowing ‹ specific sins › to get ‹ oneself › acknowledged , they ‹ are › saying ‹ to this one › : Say : I sinned , I made demerit , and I made crime . My dying will be atoning over all of my demerits . So as that all Yisrael will merit for the enlivening of the dead ones . » Etcetera . ( Talmud Sanhedrin 43a:2 . )

Per such ‹ per finished atonement › , dead ones that the Holy − that one ‹ is › blessed ! − ‹ is › futurely to enliven again , theres no them reverting to their dust . ‹ As it › that ‹ is › being said in ‹ regard to › them : « These ones ‹ are › for the living ones of eternity . » ( Daniel 12:2 . ) And ‹ it is › saying : ‹ A › holy one will say : Each one , thats written ‹ in the book › for the living ones in Yrushalayim . » ( Yshayahu 4:3 . )



( Marvel )

And Yisrael will marvel , and they will say : From where do all of these come suddenly ? ‹ As it › that ‹ is › being said : « And, you will say in your doubleheart : Who birthed these for me ? » And even the nations of the world ‹ are › marveling . ‹ As it › that ‹ is › being said : « Who ‹ ever › heard ‹ such › as this ? Who ‹ ever › saw ‹ such › as these ones ? »



( The House Of The Temple )

And after that the dead ones and the living ones were collected , the form of the House ‹ of the Temple › will be revealed . And its amendation ‹ is › as the sight that Ykhezkel Ben Buzi Ha'Kohen the Prophet saw ‹ when he was › in its site . And theres ‹ some › saying : It will go down from the heavens to its site . ‹ As it › that ‹ is › being said : « Yrushalayim thats built , as a town that is attached to it altogether . » ( Thilim 122:3 . )



( All of Yisrael Will Be Prophets )

And then all of Yisrael will be prophets . ‹ As it › that ‹ is › being said : « And, it will be after thus . I will spill my spirit on all flesh . » Etcetera . ( Yoel 3:1 . ) And the workers and the maids that ‹ belong › to Yisrael . ‹ As it › that ‹ is › being said . « Also on workers and on the maids . » Etcetera . ( Yoel 3:2 . )



( The Nations Immigrate )

And the remaining nations will get immigrated ‹ to the Kin of Yisrael › . ‹ As it › that is written : « Then I ‹ God › will overturn ‹ them › unto kins of a clear lip . » Etcetera . ( Tsfanya 3:9 . )

And they will say : « ‹ Go and we will go up the Mountain ‹ of the Temple › of God , unto the House of the Divinities of Yaakov . And ‹ God › will instruct us from ‹ Gods › ways . And we will walk in ‹ Gods › lifestyles . Because Tora ‹ instruction › will go out from Tsiyon ‹ the adjoining Mountain › , and the talk of God from Yrushalayim . » ( Yshayahu 2:3 . )

And in their coming before the King the Mashiakh , he will command them to unlabor their swords and their wars . ‹ As it › that ‹ is › being said : « And they will beat their swords into plowshears . » Etcetera . ( Yshayahu 4:2 . )



( Sdom And Amora )

And then one will inhabit Sdom and Amora in ‹ among › their towns , and all of the openarea . All of it ‹ so › that the Land of Yisrael will not be defective by their overturn that ‹ is › within it . As it ‹ that is › written : « And your sibs , Sdom and its children , will return to their aforetimes . »



( Shabat For Each Predator )

And also ‹ God › will unlabor each bad animal ‹ that is each predator › from the Land . ‹ As it › that ‹ is › being said : « And, a wolf will immigrate with a sheep . » ( Yshayahu 11:6 . ) « And a cow and a bear will pasture ‹ together › . » ( Yshayahu 11:7 . ) « And, a sucking ‹ baby › will delight over the hole of a cobra . » ( Yshayahu 11:8 . ) « And they will not make bad . And they will not wreck in all of the Mountain of my Holiness . » ( Yshayahu 11:9 . )



( Long Lifes )

The kin , that them King the Mashiakh will find living , will live long lifes , and ‹ however › they will die . ‹ As it › that ‹ is › being said : « They will not ‹ stillmore › build , and afterward they will inhabit . They will not ‹ stillmore › plant , and afterward they will eat . » Etcetera . ( Yshayahu 65:22 . )

And a human will not die ‹ as › an adolescent . And not ‹ as › a youth . ‹ As it › that ‹ is › being said : « And ‹ there › will not stillmore be an infant from there ‹ that only lives › days , and an elder that will not fulfill ones days . As ‹ reason › that the youth ‹ that dies › would die ‹ as › a child of a hundred year . » Etcetera . ( Yshayahu 65:20 . )

And ‹ God › will uproot the death from the world . As ‹ it › that ‹ is › written : « The death was swallowed into triumph . » ( Yshayahu 18:25 . ) And the ones dying in the days of the Mashiakh will enliven ‹ in the second enlivening of the dead ones that belongs › to the living ones of the World Thats Coming . By the merit of finished Tsadikim ‹ perfect Altruists without sins to acknowledge › .



( Comments On “ Long Lifes ” )

« One would die ‹ as › a child of a hundred year . » ( Yshayahu 65:20 . ) Not that one will die , certainly . No but such it will be in the time of the Salvation : In it , someone that would die ‹ as › a child of a hundred year is ‹ remaining youthful › likening to someone that would die now ‹ as › a child of twenty year .

« And even if only a child of a hundred year would be sinning , they will curse ‹ such a one as › a sinner against the children of humanity . They would not be enduring ‹ this › one , per that theres no one ‹ likening to that one › being worthy in their eyes to endure . ‹ So › that ‹ even that › youth ‹ that would die as a child of a hundred year because of crimes against humanity › is as a child of twenty year ‹ is › to us .



( Shkhina )

And in those times , in the being revealed of the Temple and Yrushalayim , Shkhina ‹ the Residing of the Spirit of the Holy › will go down from the heavens . And it will get established as a pillar of the fire from the Land and upto the skydome . ‹ As it › that ‹ is › being said : « And, God will create on the setplace of the Mountain of Tsiyon . » Etcetera . ( Yshayahu 4:5 . )

And each someone that ‹ is › seeking to come to Yrushalayim ‹ is › seeing from ‹ this › ones state the pillar of that fire . ‹ This › one ‹ is › going to its light upto that ‹ this › one arrives to Yrushalayim . ‹ As it › that ‹ is › being said : « And, the ethnicities will go ‹ according › to your light . » Etcetera . ( Yshayahu 60:3 . )

Per that that light ‹ is more › great than the light of the sun and the moon . ‹ So › that ‹ that fire › is dimming the two of them . ‹ As it › that ‹ is › being said : « And, the white-planet ‹ the moon › will be bashful . » Etcetera . ( Yshayahu 24:23 . )



( As If New Heavens And New Land )

In the same hour , they see the heavens and the Land as if they got renewed . And as if heavens and Land that ‹ belong › to the enslavement passed ‹ away › , and they exchanged , and the new heavens and Land were brought in the stead of them . ‹ As it › that ‹ is › being said : « Because heres me creating new heavens and a new land . » ( Yshayahu 65:17 . )

And they ‹ are › even seeing Yrushalayim and Yisrael as if they are new . And as if Yisrael ‹ and › Yrushalayim that ‹ belong › to enslavement exchanged and passed ‹ away › . And as others in the stead of them were brought that ‹ belong › to rejoicing* and joy* . ‹ As it › that ‹ is › being said : « As ‹ reason › that heres me creating Yrushalayim of cheering* . And with it rejoicement* . And, they will inhabit in their kingship upto the end of the eternity . » ( Yshayahu 65:18 . )

And theres ‹ some › saying : Upto the entirety of the seven thousand year from the ‹ Seven › Days of B'Reshit ‹ of the creation of the world › . And theres ‹ some others saying › : ‹ Upto › thousands ‹ of years › , a massiveness without known measure .



( The World Thats Coming )



( This World Will Culminate )

And after thus : « ‹ God › will culminate the heavens and the Land . » ( B'Reshit 2:1 . ) ‹ As it › that ‹ is › being said : « As ‹ reason › that Heavens will be dispersed as smoke . » Etcetera . ( Yshayahu 51:6 . )



( The Second Enlivenment Of The Dead Ones )

And the dead ones will live .

And they will see the salvation . And they will go out in their self toward the World Thats Coming . ‹ As it › that ‹ is › being said : « And my salvation will be for eternity . And my Tsdaka ‹ Altruism › . » Etcetera . ( Yshayahu 51:6 . )



( Truly New Heavens And New Land )

And in the same hour , the Holy − that one ‹ is › blessed ! − will create other heavens and Land , outside from these ones .

And the Tsadikim ‹ Altruists are › residing among ‹ the new heavens and the new Land › for eternity and for eternities of eternities . ‹ As it › that ‹ is › being said : « As ‹ reason › that when the new heavens and the new Land that I am doing ‹ are › standing before me continuously , thus your ones seed will stand . And your ones name . » Etcetera . ( Yshayahu 66:22 . )



( The Site Will Peer Down )

The Site will peer ‹ down › from heavens to favor you ones . And ‹ God › will listen from aloft for your ones salvation . And, ‹ God › will pivot in ‹ Gods › mercies toward you ones .

And ‹ God › will make ‹ it › remain for you ones : to bring you ones out from your ones work .

And ‹ God › will build your ones innersanctum . And ‹ God › will enhance the Palace of ‹ God › in your ones living ones . And ‹ God › will build ‹ Gods › House in your ones days .

And ‹ God › will bring near the extremity of your ones Diaspora . And ‹ God › will spur the coming of your ones Mashiakh in speed . And ‹ God › will collect your ones widespread ones from among your ones hostiles . And ‹ God › will say : The owner of mercies ‹ is › to bring near the time . And the same timelength !

And thus be Desire ‹ the will of God › . Amen .