בס"ד

צניעות

דרך  אמת

There is only one verse in all the Tanach which is composed of all the twenty-two letters of the Hebrew alphabet plus the five end-letters. The verse in found in Tzefanyah (3:8) and speaks of the importance of waiting for the final redemption.

“Therefore wait for Me, says Hashem, until the day that I rise up to the prey. For My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them My indignation, all My fierce anger: for all the earth shall be devoured with the fire of My jealousy.”

That all the letters of the Torah express this theme teaches us that the yearning and waiting for the redemption to reveal His dominion is the essential core of the whole Torah.  (Beer Moshe Vayechi 820)

ספר צפניה פרק ג : ח

לָכֵן חַכּוּ לִי נְאֻם יְדֹוָד לְיוֹם קוּמִי לְעַד כִּי מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקָבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כָּל הָאָרֶץ

“It happened that Rabbi Hiyah Rabbah, and Rabbi Shimon Ben Chalafta were walking in the Arbel Valley at the break of morning, before the light of day. They witnessed the rising of the dawn as it spread out its light. Rabbi Hiyah Rabbah said to Rabbi Shimon Ben Chalafta, "Rabbi, thus is the Redemption of Israel - at the beginning it comes slowly, slowly, and then afterwards it increases and grows.”

 (Talmud Yerushalmi, Berachot I:I)

Our sages declared (Sanhedrin 98a): "R. Abba said: There is no sign of the end of days more revealed than that of (Ezekiel 36:8): 'But you, O mountains of Israel, shall shoot forth your branches and yield your fruit to My people Israel [for it is near to come]." (Rashi: "When Eretz Yisrael yields its produce in abundance, then the end will be near, and no sign of the end of days could be more clear.")

Yet despite our having seen with our own eyes the fulfillment of much of the beginning of the redemption, Israel still dwell in the bitter exile, the cemetery of the nations, refusing to recognize signs of redemption which could not be more obvious. It is as clear as the sun, yet, "Who is blind but My servant?" (Isaiah 42:19). The people are incapable of understanding, because the impure shell of generations of exile blunts their feelings and their understanding.

Rabbi MDK

I heard this from Rabbi Moshe Shternbuch SHLITA whom he heard it from Rav Abramski ZTK'L

ALL THE NATIONS WILL UNITE AGAINST YERUSHALAIM

1   Behold, the day of Hashem comes, and the plunder taken from you shall be divided in your midst. 2  For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women raped; and half of the city shall go into exile, and the remnant of the people shall not be cut off from the city. 3 Then shall Hashem go forth, and fight against those nations, as when he fought in the day of battle. (Zecharia 14:1-3)

THE  ZOHAR HA KADDOSH (II, 58) WRITTEN  BY RABBI SHIMON BAR YOHAI, MAY HIS MERIT PROTECT US

“Rabbi Ytzchak said: In the future seventy princes from all over the world will unite with the masses to attack Jerusalem and plot against G-d. They will plan to battle Him, then fight over His people and Temple. However, “He who sits in heaven laughs, The Lord will mock them” (Psalms 2:4). In His glory, G-d will wipe them from the face of the earth.

זוהר חלק א דף קיט/א

 רבי שמעון פתח ואמר, (ויקרא כו מב) וזכרתי את בריתי יעקוב, מלא בוא"ו אמאי, אלא בתרין סטרין איהו (אינון) רזא דחכמתא, חדא דאיהו רזא דרגא דחכמתא, אתר דשרי ביה יעקב אבל האי קרא על גלותא דישראל אתמר, דכד אינון גו גלותא, ההוא זמנא דיתפקדון (בית יעקב) יתפקדון ברזא דוא"ו, ואיהו באלף שתיתאה, ופקידה ברזא דוא"ו, שית רגעי ופלג עידן ובזמנא דשתין שנין לעבורא דדשא באלף שתיתאה, יקים אלה שמיא פקידו לברתיה דיעקב, ומההוא זמנא עד דיהא לה זכירה שית שנין ופלגא ומההוא זמנא שית שנין אחרנין, ואינון שבעין (ותלת) ותרין ופלגא, בשיתין ושית יתגלי מלכא משיחא בארעא דגליל. וחד כוכבא דבסטר מזרח יבלע שבע ככביא מסטר צפון, ושלהובא דאשא אוכמא תהא תליא ברקיעא שיתין יומין, וקרבין יתערון בעלמא לסטר צפון, ותרין מלכין יפלון באינון קרבין, ויזדווגון כלהון עממיא על ברתיה דיעקב, לאדחייא לה (לון) מעלמא, ועל ההוא זמנא כתיב, (והיתה) (ירמיה ל ז) ועת צרה היא ליעקב וממנה יושע. וכדין יסתיימון נפשין מגופא, ובעיין לאתחדשא, וסימניך (כל הנפש לבית יעקב הבאה מצרימה שבעים, וכתיב) (בראשית מו כו) כל הנפש הבאה ליעקב מצרימה וגו' כל נפש ששים ושש, בשבעין ותלת, כל מלכי עלמא יתכנשון לגו קרתא רבתא דרומי, וקב"ה יתער עלייהו אשא וברדא ואבני אלגביש ויתאבדון מעלמא, בר אינון מלכין דלא ימטון לתמן, ויהדרון לאגחא קרבין אחרנין, ומההוא זמנא מלכא משיחא יתער בכל עלמא, ויתכנשון עמיה כמה עמין וכמה חיילין מכל סייפי עלמא, וכל בני ישראל יתכנשון בכל אינון אתרי, עד דאשתלימו אינון שנין למאה, כדין וא"ו יתחבר בה"א, וכדין (ישעיה סו כ) והביאו את כל אחיכם מכל הגוים מנחה ליהו"ה וגו'. ובני ישמעאל (ישראל) זמינין בההוא זמנא לאתערא (עליהון) עם כל עמין דעלמא למיתי על ירושלם, דכתיב (זכריה יד ב) ואספתי את כל הגוים אל ירושלם למלחמה וגו', וכתיב (תהלים ב ב) יתיצבו מלכי ארץ ורוזנים נוסדו יחד על יהו"ה ועל משיחו, וכתיב יושב בשמים ישחק יהו"ה ילעג למו, לבתר וא"ו זעירא יתער לאתחברא, ולחדשא נשמתין דהוו עתיקין, בגין לחדתא עלמא, כמה דכתיב (שם קד לא) ישמח יהו"ה במעשיו, וכתיב יהי כבוד יהו"ה לעולם, לאתחברא כדקא יאות, ישמח יהו"ה במעשיו, לנחתא לון לעלמא, ולמהוי כלהון בריין חדתין, לחברא עלמין כלהו כחד, זכאין אינון כל אינון דישתארון בעלמא בסייפי אלף שתיתאה, למיעל בשבתא, דהא כדין איהו יומא חד לקב"ה בלחודוי לאזדווגא כדקא יאות, ולמלקט נשמתין חדתין, למהוי בעלמא עם אינון דאשתארו בקדמיתא, דכתיב (ישעיה ד ג) והיה הנשאר בציון והנותר בירושלם קדוש יאמר לו כל הכתוב לחיים בירושלם

In the year sixty-six the Mashiach will appear in the land of Galilee.

           Rabbi Shimon discoursed on the verse: And I will remember my covenant with Yaakov, etc. (Lev. 26, 42). ‘The name Yaakov, he said, ‘is here written in full, with the letter VAV. For what reason? In the first place as an allusion to the grade of Wisdom, the realm where Yaakov dwells. But the chief reason is because the passage speaks of the exile of Israel, intimating that the redemption of Israel will come about through the force of the letter VAV, namely, in the sixth millennium, and, more precisely, after six seconds and a half a time. When the sixtieth year shall have passed over the threshold of the sixth millennium, the G-d of heaven will visit the daughter of Yaakov with a preliminary remembrance (PEKIDA). Another six and a half years will then elapse, and there will be a full remembrance (ZECHIRA) of her; then another six years, making together seventy-two years and a half. In the year sixty-six the Mashiach will appear in the land of Galilee. A star in the east will swallow seven stars in the north, and a flame of black fire will hang in the heaven for sixty days, and there shall be wars towards the north in which two kings shall perish. Then all the nations shall combine together against the daughter of Yaakov in order to drive her from the world. It is of that time that it is written:

“And it is a time of trouble unto Yaakov, but out of it he shall be saved” (Jer. 30, 7). At that time all the souls in Guph will have been used up, and will need to be recreated. As a mnemonic of this we may use the verse: “All the souls of the house of Yaakov that came into Egypt…all the souls were 66” (Gen. 46, 26). In the year seventy-three all the kings of the world will assemble in the great city of Rome, and the Holy One will shower on them fire and hail and meteoric stones until they are all destroyed, with the exception of those who will not yet have arrived there. These will commence anew to make other wars. From that time the Mashiach will begin to declare himself, and round him there will be gathered many nations and many hosts from the uttermost ends of the earth. And all the children of Israel will assemble in their various places until the completion of the century. The VAV will then join the He, and then “they shall bring all your brethren out of all the nations for an offering unto the Lord” (Is. 56, 20). The Sons of Ishmael will at the same time rouse all the peoples of the world to come up to war against Jerusalem, as it is written, “For I will gather all nations against Jerusalem to battle, etc.” (Zech. 14, 2), also, “The kings of the earth stand up, and the rulers take counsel together, against Hashem, and against his Mashiach” (Ps. 2, 2); and further, “He that sits in heaven laughs, Hashem has them in derision” (Ibid. Ii, 4). Then the lesser VAV will rouse itself to unite (with the He) and renew the souls that had become old, so as to rejuvenate the world, as it is written, “May the glory of Hashem endure for ever, let Hashem rejoice in his works” (Ps. 115, 31). The first part of this verse signifies that Hashem’s glory will attach itself to the world, and the latter half that He will cause souls to descend into the world and make them into new beings, so as to join the world into one. Happy are those who will be left alive at the end of the sixth millennium to enter on the Shabbat. For that is the day set apart by the Holy One on which to effect the union of souls and to cull new souls to join those that are still on earth, as it is written, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called holy, even every one that is written unto life in Jerusalem” (Is 15:3).’

THE GREAT EARTHQUAKE WHEN MASHIACH COMES
ZOHAR HA KADDOSH SHEMOT 7B

R. Shimon lifted up his hands and wept. 'Woe,' he said, 'to him who will live at that time! Yet fortunate he who will live at that time! When the Holy One comes to visit the "Hind" (Israel), he will examine who it is that remains loyal to her at that time, and then woe to him who shall not be found worthy, and of whom it shall be said, "I looked and there was none to help" (Isa. 22, 23)- Many sufferings shall then befall Israel. But happy he who will be found faithful at that time! For he shall see the joy giving light of the King. Concerning that time it is proclaimed: "I will refine them as silver is refined, and will try them as gold is tried" (Zech. 13, 9). Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations. Then the Mashiach will arise from the Garden of Eden, from that place which is called "The Bird's Nest". He will arise in the land of Galilee, and on that day the whole world shall be shaken and all the children of men shall seek refuge in Caves and rocky places. Concerning that time it is written: "And they shall go into the holes of the rocks and into the caves of the earth, for fear of the Lord and for the glory of his majesty, when He arises to shake terribly the earth" (Isa. 2,19). "The glory of his majesty" refers to the Mashiach when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the exile first began, and therefore he will manifest himself there first, and from there begin to war against the world.

רעיא מהימנא ספר במדבר פרשת פנחס דף ריט/א

וכען צריך אסיא למנדע בכמה דרגין אסתלק דפיקו דההוא חולה בגלותא דאדום דאתמר עליה שחולת אהבה אני דהא כמה אסיין אתכנשו עליה למנדע קץ דמרעא דיליה באלין דפיקין ולא הוה חד מנייהו דאשתמודע בהון דדפיקו דההוא חולה לא כל אסיא בקי לאשתמודע בי' דאית דפיקין דקשר"ק קש"ק קר"ק דאמר נביא עלייהו כמו הרה תקריב ללדת תחיל תזעק בחבליה. וכלהו עשר שופרות כלילן בתלת דאינון סי' קש"ר דאיהו תקיעה שברים תרועה. ותקיעה אחזי אריכו דגלותא שברים קריבו דגלותא. תרועה בי' ייתי פורקנא דאחזי דוחקא בתר דוחקא ולית רווחא בין דא לדא דודאי כיון דשאר עמין מעכבין לון לישראל בגלותא דוחקא דלהון מקרב לון פורקנא אוף הכי מהירו דדפיקו דא בתר דא ביה נפיק נפשא דב"נ בתר דלית ריוח בין דא לדא.

 קשר"ק קש"ק קר"ק איהו דשוי קש"ר תקיעה שברים תרועה. דאתעבר בי' שקר מן דביה אומאה מלחמה ליי' בעמלק יתער בעלמא שיר פשוט וכפול ומשולש ומרובע דאיהו סליק אתוון דיליה י ידו"ד ידו"ד ידו"ד ע"ב בההוא זמנא ובכן צדיקין יראו וישמחו וישרים יעלוזו וחסידים ברנה יגילו. ו' תוספת אלף שתיתאה קודם דיליה עק"ב חרב בי מקדשא ולבתר דיליה עד תשלום רעב יהיה ערב הה"ד ערב וידעתם כי יי' הוציא אתכם וגו' כי עבדך ערב את הנער וגו'. ע"כ

זוהר חלק ב דף ט/ב

 רזא דרזין לחכימי לבא אתמסר, עשר שבטין אלף שנין, תרין שבטין מאתן שנין, שארו דמעין למנפל, פתח ואמר (איכה א ב) בכה תבכה בלילה ודמעתה על לחיה, לסוף תריסר שבטין דגלותא, ליליא יתחשך לישראל, עד דיתער וא"ו, לזמן שתין ושית שנין, לבתר תריסר שבטין דאינון אלף ומאתן שנין דגלותא. ולבתר (עד) שתין ושית שנין בחשוכא דליליא, כדין (ויקרא כו מב) וזכרתי את בריתי יעקב, דא אתערותא דאת ו' דאיהו נפש דבית יעקב, ורזא דא  בראשית מו כז) כל הנפש הבאה ליעקב מצרימה וגו' ששים ושש, ואיהו ו' נפש דבית שני, רזא דה' תתאה, ודא ו' רזא דששים ושש, ששים לאתערותא דיעקב, ושש לאתערותא דיוסף, ועל דא איהו ו"ו דאינון תרין בחבורא חדא ורזא חדא.

    In the Zohar ha kaddosh (Bereshit 1b) "I will not enter [Yerushalaim] above until an OCHLUSIA of yours will enter [Yerushalaim] below "

An OCHLUSIA is never less than 600,000 (Berachot 58)  

In Yalkut Shimoni (Hoshea 918) we find: Just as 600,000 left Mitzraim and 600,000 entered Eretz Israel ,just the same 600,000 will be there for the days of Mashiach"

     Rav Tzvi Yehuda Kook wrote in his Sefer Lenetivot Israel page 103: "My Master my father wrote that when there will be 600,000 then will be the beginning of redemption

      FACTS: There were 600,000 men between the ages of 20 and 60 when Yerushalaim was conquered from the Arabs in 1967`

    ZOHAR HA KADDOSH PINCHAS 219A

NOTE THE YEARS [6000 -   272 [EREV - AYIN RESH BEIT]  = 5728]

ALSO NOTE 6TH MILLENIUM AND 600 YEARS [THE WORD SHEKER OR KESHER] AND 172 YEARS [THE WORD EKEV] = 5772

NOTE THE ALLUSION TO THE SIXTH MILLENIUM [THE VAV], THE NUMBER 600 [KUF SHIN RESH AS IN THE WORDS KESHER AND SHEKER]  ALSO TO THE NUMBER 172 [AYIN KUF BET WHICH IS THE WORD EKEV]  [THE SUM OF WHICH IS 5772]

EREV [AYIN RESH BEIT] ALLUDES TO 272 YEARS BEFORE THE YEAR 6,000, IN WHICH WILL START THE PROCESS OF REDEMPTION [5728 -- 1968 This coincides with the conquest of Yerushalaim and the presence of 600,000 males between the ages of 20 and 60 in Eretz Israel, according to the Census figures of 1968]

     The Gaon Rabbi Yudel Rosenberg ZTKL brings in his translation to hebrew of the Zohar ha Kaddosh, that the intention of the Raaya Mehemna is that the Galut can last 1900 years until the  time added before Shabbat [Which is the seventh Millenium] in the end of the sixth Millenium. For the seventh Millenium is called Shabbat, and the time added to the Shabbat is 272 years before Shabbat, and given that the Bet ha Mikdash was destroyed 172 years before the fifth Millenium [3828] also following the pattern of addition. And when the 1900 years of the Galut will come to an end, 72 years will remain until the end of the year 5800. And this is what it says: VCHEN which adds up to 72. Then will be fulfilled "UVCHEN TZADDIKIM YIRU VE YSMACHU" "And then the Tzaddikim will see and rejoice", and until the end of the year 6,000 will remain 272 years. And then will be fulfilled the verse: "EREV VE YEDATEM KI HASHEM MOTZI ETCHEM" "Evening and you will know that Hashem brings you out" And I myself add the verse "VAHAYA LE ET EREV YIHYE OR LEKOL BNE ISRAEL" "And it will be at the time of evening, ther will be light for all Bne Israel"

               ZOHAR HA KADDOSH PINCHAS 219A

        And now there is need of a doctor to know by how many degrees the pulse of the patient, ISRAEL, has increased in the exile of Edom, for it is said about him “that I am sick with love” (Shir Hashirim 5:8). For a number of doctors gathered over him to consider when his illness would come to an end according to those pulses (Knocks), but not one of them could understand them, for no doctor is competent to read the pulse beats of this particular patient, for there are beats of TEKIAH SHEVARIM TERUAH TEKIAH, [KUF SHIN RESH KUF] TEKIAH SHEVARIM TEKIAH [KUF SHIN KUF] , TEKIAH TERUAH TEKIAH [KUF RESH KUF] (10 SOUNDS), as the prophet said about them: “Like a woman with child, whose time of delivery thaws near, is in pain and cries out in her pangs” (Yeshayah 26: 1.7).

 And all the ten Shofar blows, WHICH ARE TEKIAH SHEVARIM TERUAH TEKIAH, TEKIAH SHEVARIM TEKIAH, TEKIAH TERUAH TEKIAH, are included in three TEKIAH SHEVARIM TERUAH [TEKIAH IS KUF, TERUAH IS RESH AND SHEVARIM IS SHIN] And their sign is  KESHER [KUF SHIN RESH = 600]. TEKIAH stands for the length of the exile. SHEVARIM the proximity of the exile, and TERUAH with it will come the redemption, For the sounds of the TERUAH teach about duress [Knock] after duress [Knock] with no respite between them. And clearly, since the other nations make Israel’s exile more difficult, it is the duress that they suffer that brings the redemption closer. And so it is, too, in our case when one knock comes so fast after the other, with that the soul of the person exists for there is no respite between knock and knock

 TEKIAH SHEVARIM TERUAH TEKIAH, TEKIAH SHEVARIM TEKIAH, TEKIAH TERUAH TEKIAH, make  (KUF SHIN RESH  KESHER – [600]), the initials of TEKIAH SHEVARIM TERUAH, by which falsehood (SHIN KUF RESH – SHEKER [ALSO 600]) is removed from the world. Concerning this was the oath: “Hashem will have war with Amalek” (Shemot 17:16), And then a simple, double, triple and quadruple song will arise in the world., where the letters OF YUD KE VAV KE will multiply and join together. First will come YUD then YUD- KE, then YUD-KE-VAV and then YUD KE VAV KE AND THEIR NUMERICAL VALUE TOGETHER TOTALS 72. At that time: ‘And therefore (UVCHEN) the righteous shall see and be glad, the upright exult and the pious rejoice in song” . THE NUMERICAL VALUE OF UV’CHEN’, IS 78, NAMELY 72 WITH THE ADDITION OF SIX, WHICH IS THE VALUE OF VAV. This added VAV REFERS TO the sixth millennium.  BEFORE IT  EKEV [172] The Second Temple was destroyed 172 years before. THAT IS, at the end of RESH AYIN BET (272) (RAAV)  WILL BE EREV (AYIN RESH BET) As in the verse “At evening (Heb. erev, Ayin. Resh Bet) and you shall know that Hashem has brought you out, etc.” (Shemot 16:6), and, “For your servant became surety (ARAV, AYIN RESH BET) for the lad” (Beresheet 44:32).

זוהר חלק א דף קטז/ב

 בזמנא שית זמנין עשר, כדין שלימו שתין נפש וא"ו, עשר זמנין וא"ו, שי"ת זמנין עשר (דוא"ו) וא"ו סלקא (בעשר) בי', וא"ו נחתא בה"א, אשתלים וא"ו גו עשר שית זמנין, כדין הוו שתין לאקמא מעפרא, ובכל שתין ושתין מההוא אלף שתיתאה, אתתקף ה"א וסלקא בדרגוי לאתתקפא. ובשית מאה שנין לשתיתאה, יתפתחון תרעי דחכמתא לעילא, ומבועי דחכמתא לתתא, ויתתקן עלמא לאעלא בשביעאה, כבר נש דמתתקן ביומא שתיתאה מכי ערב שמשא לאעלא בשבתא, אוף הכי נמי, וסימניך (בראשית ז יא) בשנת שש מאות שנה לחיי נח וגו', נבקעו כל מעיינות תהום רבה.

זוהר חלק א דף קטז/ב

         And after six hundred years of the sixth thousand (5600 - 1840) there will be opened the gates of wisdom above and the fountains of wisdom below, and the world will make preparations to enter on the seventh thousand as man makes preparations on the sixth day of the week, when the sun is about to set. As a mnemonic to this we take the verse, “In the six hundredth year of Noah’s life. . .all the fountains of the great deep were broken up” (Gen 7:2).’

זוהר חלק א דף קל/ב

 
תא חזי זכאין אינון צדיקייא דאתגניז להו כמה טבין לההוא עלמא, ולית אתר פנימאה בכל אינון, כאינון דידעי רזא דמאריהון, וידעי לאתדבקא בהו בכל יומא, על אלין כתיב (ישעיה סד ג) עין לא ראתה אלהי"ם זולתך יעשה למחכה לו, מאי למחכה לו כמה דאת אמר (איוב לב ד) חכה את איוב בדברים, ואלין אינון דדחקין למלה דחכמתא, ודייקין לה ומחכאן לה למנדע ברירא דמלה, לאשתמודעא למאריהון, אלין אינון דמאריהון משתבח בהון בכל יומא, אלין אינון דעאלין בין עלאין קדישין, ואלין עאלין כל תרעי דלעילא, ולית מאן דימחי בידיהון, זכאה חולקיהון בעלמא דין ובעלמא דאתי. תא חזי, אברהם עאל למנדע ולאתדבקא במאריה כדקא יאות, לבתר דאקדים עובדוי בקדמיתא, וזכה באינון יומין עלאין ואתברך מאתר דכל ברכאן נפקי מתמן, דכתיב ויהו"ה ברך את אברהם בכל, מאי בכל, אתר דנהרא דלא פסקי מימוי לעלמין. אמר רבי חייא, תא חזי דאברהם לא בעא לאתערבא בנשי עלמא, ולאתדבקא בשאר עמין עעכו"ם, בגין דנשייא דשאר עמין עכו"ם אינון סאבין לגוברייהו ולאינון דמתדבקין בהון, בגין דכד אברהם ידע חכמתא, ידע עקרא ושרשא, ומאן אתר נפקי ושטיין רוחי מסאבין בעלמא, ועל דא אומי לעבדיה דלא יסב אתתא לבריה משאר עמין.

R. LEVI SAID (TANCHUMA, EMOR, 13): WOE TO THE WICKED, FOR THEY ENGAGE IN EVIL DESIGNS AGAINST ISRAEL

  And each of them says, "My design is better than yours." Esau said, "Cain was a fool, for he killed his brother Abel while his father was yet alive, but he did not know that his father would have many more children. I shall not do that. Rather, 'the day of mourning for my father will be here soon. I will then be able to kill my brother Jacob' (Gen. 27:41)." Pharaoh said, "Esau was a fool for awaiting his father's death. Did he not know that his brother would have many children during his father's lifetime? I shall not do that. Rather, while they are still small, beneath their mothers' bellies, I shall suffocate them." Thus it says, "Every boy who is born must be cast into the Nile" (Ex. I:22). Haman said, "Pharaoh was a fool for killing just the males. Did he not know that women wed and bear children? I, on the other hand, shall 'annihilate [all Jews... women and children]' (Esther 3:13)."  Gog, too, will talk like this in the future, saying, "Our predecessors were fools for they engaged in designs against Israel. Did they not know that Israel have a Patron in Heaven? I shall not do that. Rather, first I will wage war against their Patron, and then against them." Thus it says, "The kings of the earth join ranks, the rulers take counsel together, against the L-rd and against His anointed" (Ps. 2:2). G-d said to him, "Evildoer! Against Me you wish to wage war? I swear that I shall wage war against you." Thus it says, "The L-rd shall go forth as a mighty man. He shall stir up passion like a man of war" (Isaiah 42:13); and, "Then shall the L-rd go forth and fight against those nations" (Zechariah 14:3).

  The general mission of Moshiach Ben Yosef is threefold: revelation of the mysteries of Torah, ingathering of the exiles, and removal of the impure spirit from the land.

Ingathering of the exiles encompasses three tasks: building Jerusalem, gathering in the exiles, and fulfilling the commandments dependent upon the Land. All these are alluded to in the following possukim: "Who will ascend the mountain of the Lord? " (Tehillim 24:3), referring to the ingathering of exiles (the head-letters of which — mem-bais-yud — are the initials of ‘Moshiach Ben Yosef’); "Who will stand up in the place of His sanctuary" (Ibid.), referring to building (the head-letters of which — mem-yud-bais — are the initials of ‘Moshiach Ben Yosef’); "He will receive a blessing from the Lord" (Tehillim 24:5), refers to something that carries with it a blessing, such as planting (the head-letters of which — yud-bais-mem — are the initials of ‘Moshiach Ben Yosef’). (Kol HaTor, Chapter 1:6:A) 

The approach of the Gaon is summarized by, "Yosef is still alive" (Bereishis 45:26), which means that the Moshiach Ben Yosef is still alive — and will live — because, as it is written, every aspect of the ‘Beginning of the Redemption’ is dependent upon him. Thus the decree regarding his death by Armilus the Wicked will be canceled . . . by extending the period of the exile, through the afflictions that Moshiach Ben Yosef will suffer and the diseases he will bear, and also by deeds that he will accomplish with great devotion, such as gathering in exiles, which is his mission. Messianic difficulties and afflictions connected with Eretz Israel will also help, as well as our regular, daily prayers for the life and success of Moshiach Ben Yosef. Those who occupy themselves with gathering in the exiles lighten the suffering of Moshiach Ben Yosef during the period called ‘Footsteps of the Moshiach.’ The decree regarding the death of Moshiach Ben Yosef will be completed in smaller parts, as in the parable recounted in the Midrash of a king who became angry with his son and swore to throw a big stone at him. Afterwards, he regretted what he had said and had compassion on him. However, in order to fulfill his vow, he broke up the big stone into many smaller ones, and them at his son one at a time. Thus the son was not killed, though he suffered from the small stones. These are the ‘Pangs of the Moshiach’; the suffering will come gradually . . . (Ibid.)

 You will arise and show Tzion mercy, for the time to favor her, for the appointed time (moed) will have come. For, Your servants have cherished her stones and favor her dust. (Tehillim 102:-14-15)

  The beginning of everything large or small that can be done during the Period of Moshiach is through the ‘me’yudim’ — designated ‘emissaries’ — messengers of Above at the beginning of the redemption. They initiate the ‘ye'udim’ — specific ‘events’ — and the two of them together result in the ‘moadim’ — the appointed ‘times’ — the end-times, the specific times of the different levels during the period of the beginning . . . The Me’yudim initiate the ye’udim which bring closer the moadim, and a proof for this is, "You will arise and show Tzion mercy, for the time to favor her, for the appointed time will have come" (Tehillim 102:14). When, after "your servants have cherished her stones, and favor her dust. Then the nations will fear the Name of G-d, and all the kings of the earth, Your glory. For G-d will have built Tzion, He will have appeared in His glory" (Ibid. 15-17). Then, the redemption will begin, just as in the days of Koresh and the Second Temple, with the permission of the kings of the land, just as our rabbis have said in the Yerushalmi and the Tosfos Yom Tov. . . (Kol HaTor, Chapter 4:3)

 A major principle in work involved in the ‘Footsteps of Moshiach’ is that all three central principles, ‘designated deeds,’ ‘times,’ and ‘emissaries,’ must be unified as a "threefold cord that does not tear" (Koheles 4:12). This refers to the deeds, times, and messengers alluded to in the posuk, "The righteous blossoms are seen in the land, the time of your song has arrived, and the voice of the turtledove (kol hator) is heard in the land" (Shir HaShirim 2:12). "The righteous blossoms are seen" refers to the deeds; "the time of your song" refers to the designated times; "the voice of the turtledove" refers to the emissaries. Similarly, in the verse, "For the time to favor her, for the appointed time (moed) will have come. For, Your servants have cherished her stones and favor her dust." (Tehillim 102:-14-15). And, the verse, "There is a time for everything" (Koheles 3:17), means that the time has come according to Israel’s desire at the time of the awakening from below. (Kol HaTor, 4:2)

 THE FIGHT OF THE MOSHIACHS AGAINST THE EREV RAV

The purpose in our bringing about the ingathering of the exiles is to set up faithful people for the sake of the unification of the two moshiachs (i.e., Moshiach Ben Yosef and Moshiach Ben Dovid) in the gates of Jerusalem.  This is in order to return the Divine Presence to bring about the redemption, the true redemption and sanctification of G-d's Name.  According to our teacher, the Vilna Gaon, z"l, we can bring about, with the help of G-d and through these strong people, these two moshiachs, and to learn well all the levels and their purposes in practical terms. The general purpose of the two moshiachs, Moshiach Ben Yosef and Moshiach Ben Dovid, throughout all the generations has been to protect and fight against the three 'heads' of the K'lipos, Eisav, Yishmael, and the Erev Rav. The specific role of Moshiach Ben Yosef is against Eisav who is the k'lipah of the left, the main purpose of Moshiach Ben Dovid is against Yishmael, the k'lipah of the right, and together they go against Eisav and Yishmael who are the ox and the donkey from the side of impurity.  The joining of Eisav and Yishmael is the result of Armelius, the sar of the Erev Rav, who are able to destroy Israel and the entire world, may G-d have mercy.  The main drive of the Erev Rav is to unify Eisav and Yishmael and to separate the two moshiachs. 

....Therefore, our main service and battle is to break and to remove the strength of the Erev Rav, the k'lipah of Armelius the Evil, from Israel; the Erev Rav is our greatest enemy, the one who separates the two moshiachs.  The k'lipah of the Erev Rav works only through deception and roundabout ways. Therefore, the war against the Erev Rav is the most difficult and bitterest of all. We must strengthen ourselves for this war, and anyone who does not participate in the battle against the Erev Rav becomes, de facto, a partner with the k'lipah of the Erev Rav, and was better off not being born in the first place. (Kol HaTor, Chapter 2, Section 2, Letter 'bais)

...The war against Amalek is from generation to generation. The war against Amalek is against three types of foes: a) Amalek of the heart, that is, the evil inclination and vices; b) the spirit of Amalek, the general one, the Satan who destroys, the adversary of Israel. This is Samael and his hosts. His main power is in the gates of Jerusalem, when its lands are desolate; c) the material Amalek, that comprises Eisav and Yishmael and the Erev Rav (Mixed Multitude). As explained by the Gaon: we are commanded to inherit it [the Land] by force. The strength and rule of Amalek’s spirit is in the gates of Jerusalem, as mentioned above, but only when there is destruction and desolation near the gates and in the unwalled areas of Jerusalem. As long as the spirit of impurity rules there, the feet of the cypress tree cannot stand there. This delays the connection between the Jerusalem of below and the Jerusalem of above, that is the connection between the Shechinah and the "Knesses Israel" on which the entire Redemption depends. The war against the desolation is waged not only by setting up tents of Ya’akov and dwelling places of Israel in their respective places. It is waged not only by planting its land and fulfilling the commandments dependent on it. The war against the material Amalek always depends on the time and place, and necessitates counterattacking (lit., "returning the battle to the gate") with force, as in the days of Ezra and Nechemiah, and like the conquest during the days of Yehoshua. (Kol HaTor, Chapter 7)

CALCULATING THE DATE OF MASHIACH'S COMING   

Making calculations is perfectly acceptable according to many great rabbis of the past, and many did exactly that. For example, according to the Abarbanel, it is only forbidden to make the calculation based upon astrology; however, it is permissible to calculate a date based upon Tanach (Ma’ayeni HaYeshuah 1:2). The Ramban held that the prohibition of the Talmud only applied to earlier generations; now that we are on the eve of redemption, there is no prohibition (Sefer HaGeulah, Ma’amer 4). The Malbim concurs, and provides the following analogy to explain his opinion: The situation is like that of a father and son traveling a long distance. As they start out, the son begins to ask when they will arrive, and of course the father does not answer. However, as they near the town, the son asks the same question, and this time the father readily answers that it is only a short while before they reach their destination. So too it is with us: now that the time is clearly approaching, we cannot help but notice and interpret the signs all around us that tell of the impending geulah ... As the time of the keitz grows nearer, the doubts will become smaller, and at the keitz, all doubts will be removed ... As the time grows closer, the uncertainty recedes in the wake of the increasingly “abounding wisdom” (Introduction to Daniel). The Maggid of Dubno used a similar analogy as well. The Zohar even states that it is not God’s will to reveal the arrival date of the Moshiach, but when the date draws near, even children will be able to make the calculation (Bereishis 118a). According to the Vilna Gaon, there seems to be little problem making the calculation from his commentary, but one who does must promise not to reveal his finding to another: “And from here [what I have just written] you can calculate the time of the Final Redemption if, God forbid, we do not merit [to bring it earlier]; however, I have imposed an oath, in the name of the God of Israel, on the reader of this that he should not reveal it.” (Biur HaGra, Safra D’Tzniusa, Chapter Five)

The Gemara, Sanhedrin, tells that a certain Christian asked Rabbi Abahu: "When will the Mashiach come?" The Rabbi answered him: “When the shame of these people will be uncovered”. (Sanhedrin 99ª) The people he refers to are the followers of the Nazarethite. When the flag of the State of Israel was raised, all of the Vatican's doctrines of the outcast, miserable Jew collapsed. We returned to our Land, and it became clear that the Eternal One of Israel will not lie. "( Samuel, Part One, 15:29)

How different things were before the establishment of the State of Israel, when we were outside the Land, and the gentiles were in it, and the possibility for a Jew to enter Eretz Israel rested in foreign hands. This was a time of Galut. We've progressed a bit since then and are returning to a normal condition: Eretz Israel is now in our hands! Jerusalem is now in our hands! And we are now independent! This process unfolds in stages. Just as Hashem can bring the redemption through miracles, He can do it without miracles, in a simpler way, through a natural process, via the conquest and settlement of Eretz Israel."

Rav Zvi Yehuda HaKohen Kook TZKL

             R. Shmuel b. Nachmani said in the name of R. Yonatan: What is meant by the verse, "Surely You are our Father; Abraham did not know us, and Israel did not recognize us. You, O G-d, are our Father, our Redeemer. Your name is everlasting" (Isaiah 63:16). In time to come, the Holy One, blessed be He, will say to Abraham, "Your children have sinned against Me." Abraham answered Him, "Master of the universe! Let them be wiped out to sanctify Your name!" Then He said, "I will tell this to Jacob who has experienced so much pain raising his children; maybe he will plead for mercy for them." So He said to Jacob, "Your children have sinned." But he too, answered Him, "Master of the universe! Let them be wiped out for the sanctification of Your name!" [G-d] replied, "The grandfathers do not make sense, and there is no counsel to be gained from the children." But when He said to Isaac, "Your children have sinned," he answered, "Master of the universe! Are they my children and not Your children too? When they said 'We will do' before saying 'We will hear,' [in accepting the Torah], You called them, 'Israel, My son, My firstborn' (Exodus 4:22); and now they are my sons and not Your sons! Besides, how much have they actually sinned? [Let's see.] How long does a person live? An average of seventy years. Take off twenty years, because [for sins committed during the first twenty years, the heavenly Court] does not punish. So there are only fifty years left. Take off twenty-five for the nights [when they were sleeping and did not sin]. Now we are left with only twenty-five. Subtract twelve-and-a-half that they were praying, eating, and answering the call of nature, and there are twelve-and-a-half years left [for which You can hold them responsible]. If You are willing to bear the whole burden, fine; if not, I'll take half, and You'll take half. And if You are going to say that I should bear the whole burden, [I did that already once before]. Look, I offered myself as a sacrifice for you." Immediately, the Jewish people will say, "You [Isaac] are our father!" Isaac will then say to them, "Instead of praising me, praise the Holy One, blessed be He," and Isaac will point upward toward G-d. Immediately they will lift their eyes toward heaven and exclaim, "You, O G-d, are our Father, our Redeemer. Your name is everlasting" (Isaiah 63:16).                                  Shabbat 89b

THOSE WHO ATTACK THE JEWS ATTACK THE SHECHINA

 "In the greatness of Your pride" (Ex. 15:7): You have triumphed greatly against all who attacked You. And who are they? Those who attack Your children. This teaches that if someone attacks Israel, it is as though he has attacked the Divine Presence. Thus, it says, "Forget not the voice of Your adversaries" (Ps. 74:23); and, "Your enemies are in an uproar; they that hate You have raised their heads" (Ps. 83:3). Why do they do so? Because "they take crafty counsel against Your people, and consult against Your treasured ones" (Ibid., v. 4).

(Tanchuma, Beshalach, 16)

R. Abba quoted here the verse "Who is this that comes from Edom, with dyed garments from Bozrah?" (Isa. 68). 'G-d', he said, 'will one day put on garments of vengeance to chastise Edom for having destroyed His house and burnt His Temple and driven the Community of Israel into exile among the nations. He will wreak vengeance on them until all the mountains are full of the slain of the nations, when he will summon all birds of the air and the beasts of the field and they shall feast on them, the beasts twelve months and the birds seven years, and the earth shall not bear the stench thereof. G-d shall come from Bozrah, because from there the world's hosts went forth to war against Jerusalem, and they began to burn the Temple, and the children of Edom threw down the walls and destroyed the foundations. G-d will be "glorious in his apparel", His robes of vengeance, and "marching in the greatness of his strength". Said the Israelites to Isaiah. "Who is he that shall do all this?" He replied: "I that speak in righteousness, mighty to save". And why all this? Because "for his sister a virgin that is near unto him, which hath had no husband", to wit, for the Community of Israel who does not belong to the portion of Esau, for her He may be defiled, to wit, in those garments of vengeance with which He will stain himself among all those hosts.'                                                                 (Zohar, Emor 89)

ארגון עולמי לגלות מי הארמילוס שילחם נגד מלך המשיח ויאמר משיחכם אני – אני הוא אלהיכם ומטעה אותם ומיד הם מאמינים בו וממליכים אותו

מחז"ל ש"ס בבלי ירושלמי ומדרשים, זוהר הקדוש תיקונים וספרי הראשונים, ומספרי מוסר וספרי ח"ן מגדולי האחרונים וספרי תלמידי הבעל שם טוב זצללה"ה

עיה"ק טבריה תובב"א

PROPHECIES AND SAYINGS OF THE SAGES DEALING WITH THE COMING OF THE MASHIACH

שאלות ותשובות ששאלו את כ"ק מרן אדמו"ר שליט"א בענין ביאת המשיח.  למה משיח לא בא? מי הם המעכבים את המשיח שיבוא?. מה עשו הצדיקים הקודמים שמשיח יבא? מה אנו צריכים לעשות שיבא תיכף ומיד ממש. מה הם הסימנים האמיתיים לביאת המשיח   הסימנים לדור של עקבתא דמשיחא

ספר ביאת המשיח חלק א'

הספר מגלה סודות נוראים ונפלאים מה שכתוב בספרים הקדושים בענין ביאת המשיח

הערב רב בימות המשיח חלק א'

הערב רב בימות המשיח חלק ב'

הערב רב בימות המשיח חלק ג'

משיח חלק ג'

מעורעות צבי

מעשה נורא מרבי יוסף דילה ריינה מצפת שרצא להביא את מלך המשיח

אוצר הסיפורים חלק י"ב

שנת תשט"ו

סיפור נורא מתלמידי הבעל שם טוב זי"ע מענין ביאת משיח צדקינו

אוצר הסיפורים

חלק י"ב

תשרי שנת תשט"ו

סיפור נורא איך שחמש הבעל שם טוב הקדוש זי"ע את הגה"ק רבי אפרים מבראד [בהגה"צ החכם צבי] זצ"ל. – ואיזה טובה גדולה הוא לאחד שיש לו אשה רעה, שיכול להינצל מהגיהנום בעולם הבא

אוצר הסיפורים

חלק י"ב

תשרי שנת תשט"ו