11 NOMBRES DEL MESAS

http://www.cs.utah.edu/~spiegel/kabbalah/jkm.htm
11 Name of messiahs
The messiah is not necessarily a king but the anointed of G-d, his servant.
Most often this applied to kings, but also high priests were anointed.
Text 11-1: Sanhedrin 98b on the Names of Moshiach
The school of R. Shila said: The messiah's name is Shiloh, as it is stated,
Until Shiloh come (Gen. XLIX, 10), where the word is spelt Shlh. The School
of R. Hanina said: His name is 'Haninah, as it is stated, I will not give you
Haninah (Jer. XVI, 13). The School of R. Jannai said: His name is 'Yinnon; for
it is written, E'er the sun was, his name is Yinnon (Ps. LXXII, 17). R. Biba of
Sergunieh said: His name is 'Nehirah, as it is stated, And the light (nehorah)
dwelleth with Him (Dan. II, 22), where the word is spelt nehirah.
The Vilna Gaon says that these four opinions are one since the initials of
Menachem, Shilo, Yinnon, and Haninah make up the word Moshiach. The
Gemara tells us that Moshe Rabenu and King Solomon had many names.
Similarly the messiah has many names.
Maimonides teaches that we are commanded to believe in the coming of
messiah, and though he might tarry, we wait and are prepared to follow.
What is certain is that the prophets did not believe in one and only one
messiah. In fact, Isaiah calls Cyrus the messiah when he beseeches him to
let the Jews return to Israel.[1329]
In addition, the prophets teach that only G-d is our redeemer and savior. In
other places, the prophets discuss leaders acting as agents to save the
people. The leaders at best are servants of G-d bringing the children of
Israel back to God. After the people betrayed G-d as their King in asking
Samuel for a king like the other nations, G-d said listen to the people. Why
the sudden acquiescence? We are permitted righteous leaders who will turn
us back to our True and only King.
Text 11-2: Redeemer and redeemer Savior and savior
Israel said to the Holy One, blessed be: Have you not redeemed us already
through Moses and Joshua and the judges and kings? Yet now are we to
return to be enslaved and be ashamed, as though we had never been
redeemed?
The Holy One, blessed be he, said to them: Seeing that your redemption was
at the hands of flesh and blood, and your leaders were men, here today,
tomorrow in the grave; therefore your redemption has been a redemption
for a space. But in the time to come I myself will redeem you; I, who am
living and enduring will redeem you with a redemption enduring forever; as
it is said: O Israel, that art saved by the Lord with an everlasting salvation
(Isaiah 45:17)[1330]
Genesis teaches that G-d created us in His image. To love Him is to love our
fellow man since everyone is in the image of G-d. A Midrash teaches, He
who is loved by others is loved by God. Part of the role of a messiah is to be
a righteous leader, who will unify the hearts of people to serve God. To
believe in messiah is to raise our children as potential leaders helping others
with the twinkling light of God in their eyes. Each child is a potential

messiah, who will help another return to God.

Messiah or anointed is one who is strong within, traveling from place to
place spreading blessings, who prays to G-d and G-d hears him, whose
shield G-d beholds.
Text 11-3: Psalm 84:6-13
Happy is the man whose strength is in you; in whose heart are highways,
that passing through the valley of Baca make it a place of springs;
the early rain also covers it with blessings.
They go from strength to strength, every one of them appears before God in
Zion.
O Lord God of hosts, hear my prayer; give ear, O God of Jacob. Selah.
Behold, O God our shield, and look upon the face of your anointed (your
messiah).
For a day in your courts is better than a thousand.
I had rather be at the threshold in the house of my God, than dwell in the
tents of the wicked.
For the Lord God is a sun and shield;
the Lord will give loving kindness and glory;
no good thing will he withhold from those who walk uprightly.
O Lord of hosts, happy is the man who trusts in you.
We know that the messianic kingdom is in the physical world, this gift of G-d
for us, so precious that we believethe resurrection of the dead into the
physical world is more then the World to Come:
Text 11-4: Messiah and the World to Come
Samuel said: There is no difference between this world and the days of the
messiah except servitude to foreign kingdoms. Rabbi Johanan said: All the
prophets prophesied only for the days of messiah, but what concerns the
World to Come no eye hath seen, oh God, beside Thee, what He will do for
him that waiteth for Him (Isaiah 64:3).[1331]
Rav used to say: Not like this world is the World to Come. In the World to
Come there is no eating nor drinking; no procreation of children or business;
no envy, or hatred, or competition; but the righteous sit, their crowns on
their heads, and enjoy the splendor of the Divine Presence. [1332]
But in this world we cling to the Tree of Life, for she is the length of our days.
What is the Tree of Life? She is the Torah, our story, and our laws. She is the
kabbalah, our spiritual tradition, and our inheritance. She is the simple plant
we hold in our hands to bring to a new land to nourish and grow. She is G-ds
precious gift to us for our lives:
Text 11-5: Land and Plants
Rabban Johanan ben Zakkai used to say: If there be a plant in your hand
when they say to you: Behold the Messiah! Go and plant the plant, and
afterward go out to greet him.[1333]
For the messianic kingdom is the physical world, the gift of G-d that which
we take care of while Hashem has loaned us bodies in this world. Moreover
each animal, each plant, each rock is precious to Hashem and His righteous
leader will teach so.
Ben Adam or son of man was an ennobling term for man. Adam consists of

three letters, an acrostic for Adam, Moses, and David, the lineage of
messiah. Adam encompassed all the souls of mankind and was also called
Adam Kadmon Primordial Man.
11.1 David
With the anointing of David, the following concept grew: [1334]
Text 11-6: Light of the Messiah
Go and see under how many layers the light of David was concealed till he
was found worthy of sitting on his throne. This light was first revealed
through Avraham our first father. Then it was covered and again revealed. It
was again covered many times, until David became king. But in David too,
the light was not revealed in all its strength, for the generations were not
yet worthy. It is destined to appear in all its power in the End-of-Days, in the
Messiah the son of David.
After Avraham, this light the light of the Messiah was divided in two.
One half was hidden in the depths of the earth, in the seed of Amon and
Moab. The other half remained revealed, and passed to Itzchak, and from
him to Yaakov. In Yehudah, the son of Yaakov this light began to glow and it
became manifest that he was worthy of sovereignty. The light continued to
shine among the sons of Peretz, the son of Yehudah. But it was covered in
Egypt. It was again revealed in Nachshon, the son of Aminadav, who was
among those who came out of Egypt. It remained revealed among his sons;
then it was again covered till the days of Elmelech, the son of Nachshon. Of
him, all had at first said: This is the man for whom we have been waiting; he
will sit on Israels throne. But he was not worthy of the kingdom. He fled to
Moab. Then God revealed the light, which had been hidden in the field of
Moab. And Gods profound design was fulfilled: to return Ruth to Beit
Lechem, so that the light of the Messiah might be revealed from both of its
parts at the same time. The Messiah would be born from the marriage of
Boaz, the son of Shalman, the son of Nachshon, to Ruth the daughter of ...
Eglon, who had returned from the field of Moab to her origins: Avrahams
Torah of loving kindness.
When Boaz died immediately after his marriage to Ruth, darkness
descended upon the world, and the light of the Messiah was covered. There
were many who said: It is not Gods desire that Moabs seed should mingle
with the seed of the elect among Israel. Ruth, they said, had caused the
death of Boaz. And the son she would bear from him if she were to bear
one would perhaps be illegitimate.
For the Halakhah, which allowed the women of Moab to marry into the
community of Israel, had not yet been firmly established in Israel, and there
were many who protested against it.[1335] If you will examine the Megilah of
Ruth, you will find that from the time when Ruths pregnancy is mentioned,
till the end, the Elders, and all the others who were mentioned earlierat
the time of Ruths marriage to Boazvanish completely. Even Ruth, Oveds
mother, is no longer mentioned. From now on only the neighboring women
concern themselves with the newborn childwho, out of compassion, as it
were, sought to cover up Ruths part in this childthere is born a son to
Naomi... (not to Ruth). It is they who give the child a name, in an effort to
hearten Naomi. For the Halakhah in the matter hung, as it were, on a hairsbreadth. None knew how to decide the Halakhah with certainty except for
God Himself, Who alone knew that this Halakhah was valid: that the actions

of Boaz and Ruth were for the sake of Heaven, and for the sake of revealing
the light of the Messiah.
Oved grew to adulthood and all saw him to be righteous. Their courage
revived, and they said: If he were illegitimate, Heaven forbid, it would not
have been possible for him to be as righteous and holy as he is.
This view was further strengthened after Ishai was born, and all saw that he
was completely pure, without the slightest taint of evil. Then they said: The
Divine Spirit spoke through Boaz and the Elders, who permitted Ruth to
enter into the congregation of the Lord. They did act in accord with the
Torah.
Subsequently, there was born to Ishai six sons and in all Beit Lechem
none were as righteous and pure as they: Heroes in the strength of the
Torah, and possessed in full measure of every goodly portion found in the
world. There was now a triple cord: Oved, Ishai, Eliav and his brothers this
cord would not snap.[1336] Whoever was doubtful earlier said in his heart: one
must never despair in the face of calamity. Now that three generations were
born in purity and holiness, it was clear to all that the entire house of Ishai
was pure and without blemish. From him the anticipated light within
Yehudah, would come forth.
Till ... David was born and a cloud of darkness coved the heaven, such as
there never had been. And again no one knew where the light was hidden,
except for God alone.
This last covering came before the great revelation. Therefore it was a
denser covering than all that had preceded it. God took the light of the
Messiah and covered it from every living eye. In deep darkness, He hid the
light.
There is a man who is hidden before all other men, but is not hidden from
his father and his mother. There are those who are hidden before their
fathers and mothers, but are revealed to others. There are even those who
are hidden from everybody. How can one be hidden from the greatest of the
prophets in his generation from one in whose heart God had placed
wisdom, and the capacity to see from one end of the world to the other?
Indeed, Davids secret was hidden from his father and mother, from all who
dwelt in his generation and even from Shmuel the Seer, who did not know
him even after he saw him. Till God said to him: Arise and anoint him, for
this is he.
The Sages have said of Ishai, Davids father, that in his old age, he became
doubtful of his status because of his great fear of the slightest taint of sin.
He thought: Heaven forbid, perhaps the decision of my grandfather Boaz
and his Beit Din did not correspond accurately to the true Halakhah. Perhaps
I am illegitimate, and I am prohibited from entering the congregation of the
Lord. How can I dwell with my wife, who is a legitimate daughter of Israel,
While I perhaps I am a Moabite?
Before this dreadful doubt rose in Ishais heart, six sons and two daughters
had already been born to him. What could avail to rectify the past? But the

way of the wicked is not the way of the righteous. The way of the wicked is
not to fear sin. And if they do fear it, it is the ensuing penalty that they fear.
If they see themselves excessively immersed in sin, they no longer forsake
sin out of fear of punishment. The righteous, however, are different since
their essential fear is of sin rather than of penalty. Therefore, even when
they see themselves as having committed transgression, and they find that
they can no longer rectify its past effects, they nevertheless do not add in
the slightest to their earlier misdeeds.
Ishai went and separated himself from his wife. He remained separated from
her for many years, and his sons knew...
Since Ishai was great in righteousness, he realized: God did not create His
world for naught, He fashioned it to be inhabited. And it is not proper for a
person to dwell without a wife. What did he do? After many years of
separation from his wife, he took a Canaanite maidservant who had been
part of his household and he said to her: You are conditionally freed: if I am
permitted to enter the congregation of the Lord, your liberation is valid, and
you are my wife in accord with the laws of Moshe and Israel. But if I am
prohibited from entering the congregation of the Lord, your liberation is not
valid, and you remain permitted to a Moabite. [1337]
Ishais wife, who was herself pure and righteous, suffered great anguish over
the fact that her righteous husband was separated from her, and she was
desirous of again bearing children from him. The maidservant saw her
anguish, and said to her: Do with me as Leah did with her sister Rachel,
and Ishais wife came in the place of the maidservant. She sanctified herself,
and prayed to God. God answered her prayers: she conceived. And it was of
God, that Ishai should not know of the change. Within three months his sons
saw that their mother had conceived, and they said to their father Ishai:
See, our mother is with child by harlotry. We wish to slay her, together with
the unborn one who is within her!
At that time, Ishai felt terrible anguish, and his heart was as if dead within
him. And thus did he say to his sons: Let her give birth. And do not arouse
slander against yourselves. Let the child be abhorred, and let him be a
servant to you. He wanted thereby to prevent David from mingling with the
people of Israel. (despite the failure to publicize the illegitimacy).
The child who was born from this conception was David. Of this David said: I
was estranged from my brothers: (they considered me a bastard). And I
was alien to the sons of my mother: (they suspected her of harlotry).
From here we learn that the marriage of Boaz and Ruth was never fully
accepted in the community. Moreover, there was never an explicit
conversion of Ruth for the law allowing a Moabite woman to be accepted
had not yet been established. Hence, the text states, there is born a son to
Naomi...
Also, we see that Ishais attempt at polygamy was done out of
righteousness, God did not create His world for naught, He fashioned it to
be inhabited. And it is not proper for a person to dwell without a wife.
Perhaps, it is a remnant of his Moabite past that gave him the inclination for
the Canaanite maidservant making him feel that he was not of the House of

Israel. If the messianic spirit can be born in a house with such inclinations;
then we must be even more careful not to judge negatively our own house
having far less scandal.
11.2 Haninah who brings favor
The School of R. Hanina said: His name is 'Haninah, as it is stated, I will not
give you Haninah (Jer. XVI, 13).
The yeshiva picks a name similar to its own rabbi, in recognition or belief in
its Tzaddik Emes righteous true one, who currently leads them. The lesson
here is that one must believe in the righteous leader and this is the striving
for moshiach.
11.3 Goal the redeemer
Text 11-7: Isaiah 59:20
20 ... ,

,

And a redeemer will come to Zion,
--
and unto them that turn from transgression in Jacob, saith the LORD.
In modern English:
And a redeemer shall come to Zion, and to those in Jacob who turn from
transgression, says the Lord.
Alternatively:
And a redeemer shall come to Zion and to the captive for the sins in Jacob,
says the Lord.
Can G-d judge sins in captivity so harshly that a redeemer will not save
them?
Following the former line, I think there is a better translation:
And a redeemer shall come to Zion and Jacob shall turn from his errors,
pleasing the Lord.
But this is difficult since the phrase and to turn and with/in Jacob are
missing.
And a redeemer shall come to Zion and with Jacob to turn from
transgression pleasing the Lord.
The turning is tshuvah repentance of sins in Jacob so this must be
expressed:
And a redeemer shall come to Zion and in Jacobs transgression to make
tshuvah pleasing the Lord.
The Bet that begins, in or with Jacob seems to be the key. Jacob does not
appear to be entirely the subject but in some way partly the object.
And a redeemer shall come to Zion and to turn away transgression in Jacob
says the Lord.
This is problematic as well since one cannot turn away the transgression of
another for each of us must repent for his or her own sins. Does Isaiah 59:20
elude to Isaiah 53? If so the redeemer is not the messiah for this is not the
role of the messiah. Nor is Isaiah 53 about the messiah. Instead, this is the
Son of Man that is spoken of throughout the prophets. Some call him,
Moshiach ben Yosef, but that is not correct since he is not an anointed
king.

To understand him is to under Joseph. Joseph was imprisoned in the

dungeons of Pharaoh and he suffered for the future redemption of his own
people. Joseph was the arm of Pharaoh, the bearer of his signet. He was an
agent of G-d as well. When their brothers saw Joseph weeping they were
brought to tshuvah in those tears for the sadness that they had all suffered
over the years.
Judah represents the paradigm of moshiach, a natural ruler of his brethren
for the morality of G-d.
We have two paradigms:
Son of Man

Anointed

Joseph

Judah

Isaiah Suffering Servant

I am beginning to favor an alternative translation entirely based on the

word, Shavai meaning captivity instead of turn or repentance. In
this context the sentence becomes:
And a redeemer shall come to Zion and to the captive for the sins in Jacob,
says the Lord.
The redeemer comes not only to Zion but also to those in captivity. At the
time of Isaiah, this is referring to those in Babylonia. Jacob is in exile for his
sins. Referring to the people as Jacob alludes to his state before he merited
to be called Israel. Nevertheless, the redeemer will come to both. The
servant is taken into captivity because of the sins of Jacob.
11.4 Meir who spreads light
11.5 Menachem the comforter
The messiahs name is Menachem, the comforter from the Book of
Lamentations, Eichah.[1338]
Text 11-8: Menachem
Over these things I weep; my eyes run with water because a comforter to
revive my spirit is far from me... Because Menachem is far from me returner
of my soul.
Menachem is the gematria of Tzemach which means the
sprouting or blossoming of a victory, 138.
Text 11-9: Messiah of Arbel
Drive slowly on the road to Biqat Arbel. After all, one of the traditions
connected with the place is that a Messiah, Menachem Ben-Amiel, will
appear here and meet the Prophet Elijah and the sages of Israel. There is a
hint at this tradition in the Jerusalem Talmud: Once a farmer was ploughing
his field at Biqat Arbel. Suddenly his ox brayed. A passing Arab heard the
braying and said: Jew! Jew! Untie your ox and untie your plough because
the Temple is destroyed! After some time the ox brayed again. The same
Arab said: Jew! Jew! Tie up your ox and tie up your plough because Messiah
the King is born! The Jew said: What is his name? The Arab replied:
Menachem...from the kings capital of Judean Bethlehem....

The remains of the synagogue here were mentioned by travelers many

years ago. Shmuel Ben-Shimshon wrote in 1210: And we went up to Arbel
and there is the big synagogue built by Nitai the Arbelite. At one point the
graves of Jacobs children, Dina, Levi, and Shimon, were said to be located
beside the synagogue. Adams son Seth was also said to be buried here.
[1339]
Shmuel Ben-Shimshon refers to this: and near to Arbel are three tribes
of the sons of Jacob and Dina their sister and beside the flock grows a
beautiful myrtle and none may take a branch from it, neither a Jew nor
Ishmaelite, for fear of punishment. And near there is another sage. And the
water pipe passes over it and it is covered with earth and the water falls in
the spring in a kind of pit. And they say this Seth, son of the first man.
See 26.9.5 Menachem for one historic example. The last Habad Rebbe is a
modern day example.
11.6 Nehirah the light is with him
11.7 Shiloh of the time of paradise
The yeshiva of R. Shila said: The Messiah's name is Shiloh, as it is stated,
Until Shiloh come (Gen. XLIX, 10), where the word is spelt . .
The Gematria of Shilo, 345 is Moshe Rabenu. [1340] Moshe Rabenu and
Moshiach are actually one. King and Nasi and the chief rabbi are the same.
The chief rabbi and president (nasi) are one in Judaism. This is implied by
the letter Aleph. The vav in the middle of an Aleph represents Zer Anpin or
Moshe Rabenu. The two yods on both sides are the two messiahs, moshiach
ben Yosef and moshiach ben David.
11.8 Yinnon lest the Sun has waxed away
Text 11-10: Lamentations Rabbah 137:1
The yeshiva of R. Jannai said: His name is Yinnon; for it is written, E'er the
sun was, his name is Yinnon (Ps. LXXII, 17).
Nun is fish in Aramaic and would not the messiah refer to them as such
alluding to this secret name. Hence, we see the messianic potential in our
babes who call fish by the term nana.

) ( , -

-- ,
.
17 ..
May his name endure for ever; may his name be
- ;
continued as long as the sun; may men also bless themselves by him; may
all nations call him happy.
In the psalm, King David is praying for the next King of Israel and he hears
his name is Yinnon, which means to rule malchut. The commentaries say
in the Atbash cipher we exchange the aleph for the tav. Exchanging Nun for
Heh, we end up with Yod Heh Vav Heh. Yannai has the gematria of 71 like
the Sanhedren with the crown of G-d above them. Each yeshiva chooses the
messiahs name after itself.
Text 11-11: Pesachim 54a on the name of the Messiah
Seven things were created before the world was created, and these are
they: the Torah, repentance, the Garden of Eden, Gehenna, the Throne of
Glory, the Temple, and the name of the Messiah...
The name of the Messiah, as it is written, His [sc. the Messiah's] name shall
endure forever, and has (Yanun) exited before the sun![1341]
There is some basis to question whether Psalm 72:17, which the Gemara is
quoting, is messianic. A better translation is "May His Name last forever

before the Sun has waxed (Yinnon) away and blessed be His Name, all the
nations will praise Him." The subsequent passages 72:18-20 suggest that
this is all praise to G-d:
Text 11-12: Psalm 72:17-20
17. May His Name last forever before the Sun has waxed (Yinnon) away and
blessed be His Name, all the nations shall praise Him.
18. Blessed be the Lord God, the God of Israel, who alone does wondrous
things.
19. And blessed be his glorious name forever; and let the whole earth be
filled with his glory; Amen, and Amen.
20. The prayers of David the son of Jesse are ended.

The Soncino Talmud presents this commentary on the seven things created
before the world:[1342]
Text 11-13: Talmud on Psalm 72:17
Ps. LXXII, 17. Thus the Gehenna was created before the world. The
general idea of this Baraitha is that these things are indispensable prerequisites for the orderly progress of mankind upon earth. The Torah, the
supreme source of instruction; the concept of repentance, in recognition
that to err is human, and hence, if man falls, the opportunity to rise again;
the Garden of Eden and the Gehenna, symbolizing reward and punishment;
the Throne of Glory and the Temple, indicating that the goal of Creation is
that the Kingdom of God (represented by the Temple) shall be established
on earth, as it is in heaven; and finally, the name of the Messiah, i.e., the
assurance that God's purpose will ultimately be achieved.
Hence, here the Messiah will ultimately help Gods purpose to be achieved.
To understand the name Yinnon is to understand Psalm 72:
Text 11-14: Tanach - Psalms Chapter 72
1. A Psalm for Solomon. Give the king your judgments, O God, and your
righteousness to the kings son.
2. That he may judge your people with righteousness, and your poor with
judgment.
3. Let the mountains bring peace to the people, and the hills, by
righteousness.
4. May he judge the poor of the people, may he save the children of the
needy, and may he break in pieces the oppressor.
5. May they fear you as long as the sun and moon endure, throughout all
generations.
6. May he come down like rain that falls on the mown grass; like showers
that water the earth.
7. Let the righteous flourish in his days; and let there be abundance of
peace till the moon is no more.
8. May he have dominion also from sea to sea, and from the river to the
ends of the earth.
9. Let those who dwell in the wilderness bow down before him; and let his
enemies lick the dust.
10. May the kings of Tarshish and of the islands bring presents; may the
kings of Sheba and Seba offer gifts.
11. And may all kings fall down before him; may all nations serve him.

12. For he shall save the needy when he calls; the poor also, and him who
has no helper.
13. He will spare the poor and needy, and will save the souls of the needy.
14. He shall redeem their soul from deceit and violence; and precious shall
their blood be in his sight.
15. Long may he live, and may the gold of Sheba be given to him; may
prayer be made for him continually; and may he daily be blessed.
16. May there be abundance of grain in the land, may it wave on the tops of
the mountains; may its fruit be like Lebanon; and may the men of the city
flourish like grass of the earth.
17. (K) May his name endure for ever; may his name be continued as long
as the sun; may men be blessed in him; may all nations call him happy.
18. Blessed be the Lord God, the God of Israel, who alone does wondrous
things.
19. And blessed be his glorious name forever; and let the whole earth be
filled with his glory; Amen, and Amen.
20. The prayers of David the son of Jesse are ended.
The verse containing the messianic name is 72:17:
[ ] .
. -
And let his name be forever before the Sun has Ionized away
And all the nations shall rejoice and be blessed in his name
The key meaning of the name Yanun is ionized or evaporated away. It
alludes to the Moon, which is Lavana waxing and waning away. Yanun as
ionization alludes to lightning and even the electrum that Ezekiel saw in
the image of man on the throne of G-d. Before the sun has ionized away is
before the end of the Suns life where it will become a planetary nova and
finally a white dwarf.
The messiah here is like the tzaddik who absorbs the light of G-d. The light
is ever emanating like the Sun, and the messiah or people in general are like
the Moon receiving the light when we are good. However if we are not good,
has vshalom, we are like the dark side of the moon unable to receive the
light.[1343] This is the relationship between Hochmah and Malchut where the
wisdom of G-d, when our leaders are righteous, flows to the people.
However if the leaders are bad than the people will not receive the light and
there is only materialism, this is the kingdom of Rome, has vshalom.
In the analogy above the Shemesh Sun, is the light of G-d and Yanun is the
receptacle of the light. This is also alluded to by favor . Het is Hochmah
and Nun is Malchut by the word nofel fallen nature of the world. When the
leaders have wisdom, this is the messiah quality in the world. When there is
no wisdom there is only the fallen state. [1344] The unity of the physical and
spiritual brings grace to the world.
The name Yanun by ionizing the Sun is an aspect of nothingness, which is
precisely how we receive the favor of G-d. [1345]
Text 11-15: Levi Yitzhak of Berditchev on G-ds Continuous Sustenance
The most important thing to realize is that God created all and that He is all.
Gods influence never ceases. At every instant, He gives existence to His

creation, to all the universes, to the heavenly chambers, and to all the
angels....
We therefore say [in the prayer before the Shma], He forms light and
creates darkness [in the present tense], and not He formed light and
created darkness [in the past tense]. We say that God creates in the
present tense because every second he creates and gives existence to all
that is. Everything comes from God. He is perfect and He includes all things.
When a person attains the attribute of Nothingness, he realizes that he is
nothing, and that God is giving him existence. He can then say that God
creates in the present tense. This means that God is creating, even at
this very moment. When a person looks at himself and not at Nothingness,
then he is on a level of somethingness [and independent existence]. He
then says that God created in the past tense. This means that God
created him earlier [but that he now has independent existence].
We therefore say the blessing, [Blessed are You, O God...] who created man
with wisdom. [We use the past tense,] since Wisdom is on a level of
somethingness. We therefore find in the writings of the Ari that the
expression, God is King, is an aspect of Nothingness. For when we say that
God is King [in the present tense] it means that He is presently giving us
existence. This is the aspect of Nothingness we are nothing, and it is God
who is giving us the power [to exist.].
On the level of Nothingness, everything is above the laws of nature. On the
level of somethingness, on the other hand, all things are bound by nature.
The way in which we bind somethingness to Nothingness is through the
Torah and commandments. This is the meaning of the verse, The Living
Angels ran and returned (Ezekiel 1:14) [that is, from a level of
Nothingness to one of somethingness.]...
Here Yanun is the messianic/nothingness aspect of Malchuts that attaches to
the shefa/somethingness aspect of Hochmah. This is when the daughter
- is with her father - . From this connection grace flows.
Yanun means to rule, malchuts. In the alphabet Atbash, Aleph for Tets, Bets
for the Hes and so on. With the nun and heh interchanged, yod nun vav nun
becomes yod heh vav heh.
11.9 Isaiahs Cyrus
Isaiah calls Cyrus the messiah when he sees that Cyrus may act as the
agent of God permitting the return of the Israelites to their homeland. [1346]
11.10 Messiah ben Joseph
Hazal teaches that there are two types of leaders or messianic qualities.
Joseph who was Pharaohs assistant displayed intelligence, patience, careful
planning and quiet fortitude. Judah, on the other hand, took Tamar in a rash
moment while possessing the strength and respect of his brethren. The
reconciliation of these two brothers is the reconciliation of the house of
Israel and repeats itself throughout Jewish history. [1347]
Judah to David Joseph to Jonathon
David is of the spiritual lineage of Judah while Jonathon is of the spiritual
lineage of Joseph. Jonathon loved David because he saw how David united
the people and was beloved by them. This was the love of messiah son of
Joseph for messiah son of Judah, who wished only to spiritually prepare the

world for the righteous warrior king, who will fight G-ds battles and return
the people to the holy land of Israel.
Yet, from Ovadiah we learn that Messiah ben Joseph will wage the war of
Armageddon and that he will die in this war. Similarly, Jonathon died in
battle against the Philistines. Messiah ben David will inherit the kingdom
after the war and rule in peace. [1348]
Text 11-16: Samuel 2:1:23: Davids lamentation
Saul and Jonathan were beloved and pleasant in their lives,
and not parted in their deaths,
neither by swift eagles, nor by fierce lions.
11.11 Ephraim
Perhaps another name for Messiah ben Joseph referred to in the Pesikta
Rabbatai of the 9th century.
Text 11-17: Pesikta Rabbatai 36:1-2
The Holy One, blessed be He, will reply, He is the Messiah, and his name is
Ephraim, My true Messiah, who will pull himself up straight and will pull up
straight his generation, and who will give light to the eyes of Israel and
deliver his people; and, no nation or people will be able to withstand him, as
is said (Psalm 89:23), The enemy shall not do him violence, nor the son of
wickedness afflict him.
There is some aspect of his reign that will accompany suffering for the sins
of his people.
11.12 Peretz and Zerach
Judah had two sons via Tamar who were twins. The name of the first is
Peretz from the idea of bursting forth. The seconds name Zerach means to
continuously shine.[1349] Together they allude to the light of moshiach that
breaks through all obstacles.[1350]
Text 11-18: Genesis 38 on the sons of Judah and Tamar
26. And Judah acknowledged them, and said, She has been more righteous
than I; because I did not give her to Shelah my son. And he knew her again
no more.
27. And it came to pass in the time of her labor, that, behold, twins were in
her womb.
28. And it came to pass, when she labored, that one put out his hand; and
the midwife took and bound upon his hand a scarlet thread, saying, This
came out first.
29. And it came to pass, as he drew back his hand, that, behold, his brother
came out; and she said, What a breach you have made for yourself.
Therefore his name was called Perez.
30. And afterward came out his brother, who had the scarlet thread upon his
hand; and his name was called Zarah.
Peretz is the ancestor of David and thus, clearly identified with messiah
leadership. Zerach too alludes to the light of messiah.
Is the yearning for messiah the yearning for the ubermensch, the overman,
or great person who serves the welfare of mankind? The longing to have a
child who overcomes the burdens of today is almost a universal desire. The
modern idea of the messiah seems to be this mental archetype engrained in

the human psyche. To believe in messiah today resembles believing in the

potential of a child to grow up and save the world in some manner. Is this
the principle of the First Man Adam Kadmon, that all are connected to? Is
this an original idea in the Torah?
11.13 Messiah ben David
Messiah ben David bears the scepter and kingship of the house of Israel. He
acquires this role from messiah ben Joseph as David acquired his position
with the permission of Jonathon. The earliest messianic text showing the
duality of messiah is in Numbers. Here we find that the star possesses the
qualities of Joseph while the scepter is that of Judah. Both are essential in
leadership. The Star prepares the way for the Scepter. [1351]
Text 11-19: Two types of messiah
I shall see him, but not now; I shall behold him, but not near; there shall
come a star out of Jacob, and a scepter shall rise out of Israel, and shall
strike the corners of Moab, and destroy all the sons of Seth.
Ovadiah explains that Jacob represents Joseph here. [1352] The scepter refers
to the rulership of Judah.
11.14 Raising Moshiach
There is the mitzvah to await the messiah in each generation. The Chofetz
Chayim kept a packed suitcase next to his bed with anticipation of returning
to Israel under the leadership of messiah.
The command goes further. We should look for the spark of moshiach even
in our own children and prepare them with the education that they will need.
The spark of moshiach could only enter the Jewish people through a Ger a
convert (see 14.14.2). Even in successive generations one should view the
marriage of a Ger as hastening the arrival of moshiach, the raising of great
Jewish leadership. Because great leadership inspires the Jewish people,
raising moshiach is an important principle.
11.15 Euphoria and Spiritual Similarity
Some feel the spirit when hearing their national anthem, Taps, or Amazing
Grace. Some feel the spirit when contemplating the sacrifice of another, or
learning a pervasive teaching devoid of selfishness. Some feel the spirit
when watching a flag being raised (nasi). What is its source? What is its
reality?
Text 11-20: Genesis 1:2
And a wind from God moved upon the face of the waters.
A Midrash teaches the first wind passing over the waters was the messianic
spirit that existed at the beginning of time, even in the thought of God. This
spirit is the saving agent of G-d, his Right Hand, rescuing us from harm. Key
to the sense of spirit is humility to recognize the wonder of life. A song pulls
the soul outside itself. A sermon raises the consciousness to a higher being.
Suffering and regret, has vshalom, return us to a sense of right and wrong.
A mystical principle teaches that a small physical movement while sleeping
can move thousands of miles in a dream.[1353] Similarly, a movement of only
a hairs breadth in a dream can traverse thousands of miles in the physical
realm.[1354] True distance is spiritual similarity. While the Torah forbids placing

our faith in men,[1355] each of us possesses a messianic spark that unites us

by spiritual similarity.[1356] This is the spiritual chill of the messianic spirit.
Spiritual similarity crosses religious bounds, as one can feel the spirit while
listening to the songs of others. The spiritual chill that one feels while
hearing references to a savior are not theological, but a sense of the first
wind or spirit over the waters. Similarity of spirit unifies folks regardless of
theology. Sometimes an opening of love or caring is its source. [1357]
Rabbi Nachman of Breslov taught the principle that distance is based on
spirit not space or time. Furthermore, by spiritually resembling a tzaddik
emet,[1358] one can unite others. Hence, while we should only have faith in
G-d, we can believe in the coming of his salvation, and by spiritual similarity
experience messianic euphoria. For example, for Breslov Hasidim, the Saba
Letter song (My fire shall burn until the coming of mashiach) reminds a
hasid of his closeness with his rebbe, [1359] by similarity in spirit and love.
The basic theme is that if any two objects have the same quality, they are
at their root the *same object*.[1360] This is also the principle of Adam
Kadmon, the First Man who embodied all souls and HaShem created Man,
and before the fall in the Garden of Eden, he was referred to as the Perfect
Man (or Primordial Man). Moshiach either is, or is an aspect of this Perfect
Man.[1361]Hence, all souls can attach to moshiach and by resemblance
become closer still. That man is created in the image of G-d alludes to the
tzaddik whose behavior should resemble G-ds attributes. One of those
qualities was the descent of the tzaddik to help raise the souls of others
back to Hashem. Descent is the wrong word. The tzaddik would adopt the
culture of those he befriended. Then he would seek within for his own flaws.
By correcting his own flaws he would elevate those he befriended in the
same flaw.
Moshe rabbenu epitomized the tzaddik, who like a faithful shepherd to his
flock was more concerned about Israel than his own status or well-being.
[1362]
Rabbi Nachmans Azamra, I will sing teaches that even the wicked
have a modicum of good that one can recognize. When one sees this good
point, the wickedness is no more. [1363]
Christians praying to God, close their prayer in Jesus name. They believe he
suffered and died so that they may live. Their contriteness leads to selfsacrifice, encouraging them in similar good deeds and reinforcing close
feelings to a savior.
11.16 Tzaddik Emet
In Hasidism, this is the belief that the soul of Moshe is the soul of the
messiah and that she reincarnates for up to seven generations. [1364] This
does not imply a faith in a semi-divine messiah as Moses was not perfect
and so the messiah will be imperfect. Nevertheless, there is a belief that this
soul can help correct the fallen soul of man. [1365]
Text 11-21: Tzaddik HaDor - The Tzaddik of the Generation
By R. Nati:
There is confusion regarding the idea of the Tzaddik Hador, the righteous
leader of the generation. There are many tzaddikim, many righteous men,
rabbis, teachers, and hidden ones. But there is only one Tzaddik Hador, and
if we merit he becomes the Tzaddik Emet.

Tzaddik Emet is the soul of Moshe Moshiach, the redeemer. Throughout

history there have been and only will be seven times, 7 gigulim of the
neshamah (7 re-entries into this world of the essence of the soul) of Moshe
Rabbenu (Moses our Teacher), the soul of the Moshe Moshiach (Zohar Parsha
Mishpatim and Ari Zal - Shaarei Gigulim). These times have been: Moshe
Rabbenu (Moses our Teacher), some count David HaMelekh (King David),
Rabbi Shimon bar Yochai (Rashbi), the Ari Hakodesh, the Baal Shem Tov,
some count Rebbe Nachman of Breslov, some count the Lubavitcher Rebbe,
Rebbe Menachem Mendel Schneersohn of Habad. We are presently waiting
for the last manifestation - in Moshiach.
(According to Breslov, Rebbe Nachman was 5th in this line. His Torah is the
Torah of this, the last generation. He said his fire would burn until the
Moshiach, and that Moshiach would be a descendant of his. See Chai
Morahran, in English the books Tzaddik and Until Moshiach by Breslev
Research Institute.)
But we were discussing the Tzaddik Hador. The last know widely accepted
(by the majority of Jews) Tzaddik Hador was the Rebbe of Habad.
Mordechai was the Tzaddik Hador in the time of the Purim story. Reb Nosson
of Breslev teaches us some awesome details about this in Likutey Chalchot,
Hilchos Purim... The tzaddik hador is the most spiritually awake person alive.
He not only has the ability to find and wake up the souls of Am Israel, he can
if we help him wake up the Divine presence. The Purim story is not just a
story of Mordechai and Ester, but the story of the tzaddik HaDor and the
Shechina, the Divine Presence. (More on this in a future post, Hashem
willing.)
As the Zohar teaches us everyone is against or afraid of the idea of there
having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the
Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe
to the world for they do not provide help for the Shechina (Divine Presence)
during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and
never moves from Her... Moshe did not die. He is called Adam. Of Adam it is
written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the
last exile: Adam the Tzaddik has no helpmate. Everyone is against the
Tzaddik".
May we all sincerely and wholeheartedly turn to Hashem in prayer and seek
out, support and reveal the Shechina hidden within the exile along with Her
helpmate 'HaTZaDDiK HaDoR' Amen.
Reb Nosson of Breslev wrote, and the Tzadik HaEmet this is Rebbenu
Nachman ben Simcha ben Feiga. The Tzaddik is gadol v'yoteir efilu more so
than the kohen gadol who is the one who is in front and inside. Like it is
brought in Sotah perek chaf daled 24 lefney and bifnim penimi, me li? Who
is this, who is in front and inside? me he? penimim? Who is this inside? He is
more precious than the kohen gadol because he can repair averot that Yom
Kippur can not fix. It says in tractate Yoma, the sins between man and
Hashem are repaired on Yom Kippur. The Tzaddik HaEmet can repair sins
between man and his fellow. This is higher than the kodesh hakodeshim!
Gevalt!

The talmid chochom, the Tzaddik HaEmet, like it is brought in Yoma daf peh
vav that Yom Kippur fixes these sins but not those. The Tzaddik HaEmet can
go in further and higher than the kodosh hakodoshim and to a place where
the kohen gadol cannot reach. The Tzaddik HaEmet can reach a place more
holy and closer to Hashem, to repair what cannot be repaired on Yom Kippur.
Like it says in Mishlei, perek tet zain, 16:14 The Kings wrath is like the
angels of death, but the wise man, the talmid chochom/Tzaddik HaEmet will
appease it. Reb Nosson explains the pasuk like this: there are sins that
enter even unto Hashem, has v'shalom, and even Yom Kippur does not
appease, but the Tzaddik HaEmet knows how to appease them. Thats why
he is higher than the kohen gadol.
The Beis Hamikdash repairs only those things that are between man and
Hashem. But the Tzaddik HaEmet knows how to Kippur/appease the sins
between man and his fellow man. The soul of the Tzaddik HaEmet comes
from a place higher than this so he is able to make wonderful repairs!
Let's be straight here. Tachlis b'shetach, we are ALL very very far away from
the truth! There is a gap between us and Hashem. What is our avodah
(divine service)? Klum shum davar (nothing)! Our merits are nothing! We
cannot even focus in this generation for a moment on our prayers. Or guard
our eyes from looking at the most putrid of things in this lowly world! There
is not one of us who has not fallen very far from the truth! The idea of
kedushah atzmei, 'personal holiness' is far far from almost all of us! Which
one of us has not once in this year had even a parve thought that has not
taken us away from Hashem for just a second, not to mention all the evil
thoughts that come upon us. What kind of pagamim (defects) we have
created every minute in this coma we call life???
But don't worry, Hashem has not left us without hope. Every generation He
sends us tzaddikim to help show us the way, and every so many generations
a very special neshama (soul), the neshama of Moshiach, the exact same
neshama as Moshe rabaynu, the exact same neshama as Rabbi Shimon bar
Yochai, the exact same neshama as the Baal Shem Tov...
Nice article but Mashiach ben Davids soul the Rebbe of Habad! is a
neshamah klali encompassing soul of all Israel this is slightly different then
how you described. As well Mashiach ben Yosefs soul is of Gevurah and the
shoresh of Pinchas according to the GRA, the Zohar says Mashiach ben
Yosefs soul has to do with the transmigration of the wicked king Yeruvum
ben Nevat. The Arizl taught mainly Chaim Vital because his soul was of
Rabbi Akiva who was judgment of Kain and of Mashiach ben Yosef .
By Anonymous, at May 28, 2009 4:23 AM
The story is told of two tzaddikim. One dresses in a warm coat and fur hat to
stay warm. The other has little clothing, but lights a fire to keep. While, the
first was wise in preparation, the latters action brings others around to
share in the warmth.
11.17 Unity
God said to Samuel that the people betrayed Him and not the prophet in
requesting a king to be like the other nations. Yet, God relents and tells
Samuel to grant the peoples wish. Still, there is a midrash that says the

name of the Messiah was conceived before the creation of the world. There
seems to be a contradiction here for why would God plan to appoint a
messiah if only He is the true Redeemer.
The role of the messiah is to turn the people back to G-d. This is similar to
the Tzaddik Emet, described above, or a righteous leader who steers his
people back to Hashem. The various yeshivas of Europe named the messiah
after their own leaders, for example, Meir, Haninah, and Menachem. Though
this seems to be self-centered, the point is that the people are striving for a
leader and this is a striving for unity.
The key messianic principle is unity. The messiah unifies the Jewish people
to work together and grow together and in this manner turns them back to
God. The reason God told Samuel to grant them a king was for the sake of
unity, so that the Jewish people will be united in their battles against their
enemies and united to build the Kingdom of G-d in this world.
11.18 Dark Thunder
Dark Thunder epitomized the messiah for the Sioux Indians. He would
appear in times of need to save his people. Then he would disappear back
into the wilderness of Hashem from whence he came. His paw could sweep
aside the enemy in a single pass. His intelligence would direct help to those
in need. Dark thunder was a grizzly bear. Yet, he too was the messiah for his
people.
11.19 Jesu
For Christians the abstract G-d was too difficult to hold on to and so they
personified Him and incarnated Him into their messiah. This quasi-idolatry
gave them 100% faith in the deeds of one human being for good or bad and
beyond question. From here the unselfish potential of humanity rises to the
quintessential example of what we can be; nevertheless, accompanied by a
berating of the very people who were the source of the education and
environment of their savior.

[1329]

Isaiah 45:1
Talmudic Aggadah, trans. by Nahum N. Glatzer, Judaic Tradition, p.238
[1331]
Shabbat 63a
[1332]
Berachot 17a
[1333]
Ibid, p.239
[1334]
Book of the Heritage, vol. 2, pp. 137-142. Also see Figure 14-2: Cain and
Abel p.315.
[1335]
See 2.5.4 Ki Teitzei Deuteronomy 23 and 2.34 Ezra. Was there a
prohibition against marrying a Moabite then, since it is not mentioned in the
story of David? Samuel would have known.
[1336]
Text 2-298: Ecclesiastes 12:14, p.253
[1337]
See 2.5.4 Ki Teitzei Deuteronomy 23 for the prohibition Klal Hashem
Community (congregation) of Hashem. What does not make sense here is
Ishais pursuit of polygamy which was not popular amongst Israelites.
Similarly King David and King Solomon would succumb to the same desires.
However, King Saul remained pure here. Also the anguish that Ishai caused
his wife out of a theological doubt seems questionable. Would God overlook
the tears of Ishais wife for the sake of Ishais self-righteousness?
[1338]
Lamentations 1:16
[1330]

[1339]

Off the Beaten Track in Israel a guide to beautiful places, Ori Devir,
Adama Books, New York, 1989, pp.78-79.
[1340]
Rabbi Aryeh Rosenfeld, Eyn Yaacov - Sanhedrin #25,
98, http://www.breslov.com/Rosenfeld
[1341]
Soncino Talmud Pesachim 54a on Psalm 72:17.
[1342]
Soncino Talmud Pesachim 54a:n31
[1343]
Lekutey Moharan, Rabbi Nachman of Breslov
[1344]
Ibid. Yakov Newman of Salt Lake City taught this text during his
Shavuot 5763 all night learning.
[1345]
Levi Yitzhak of Berditchev, Meditation and Kabbalah, trans. Aryeh
Kaplan pp. 303-304.
[1346]
See 2.10.6 Isaiah 56 p.197
[1347]
See 30.1.10 Atonement story p.315
[1348]
See 2.16 Ovadiah
[1349]
Bahir 197
[1350]
Living with Moshiach, Rabbi J. Immanuel Schochet, p. 40.
[1351]
Numbers 24:17
[1352]
See 2.16 Ovadiah 1:18
[1353]
Close objects in the physical world can be far away in spiritual content.
[1354]
Similar spiritual entities or beings may be far away in the physical
world.
[1355]
See Text 26-5: Numbers 23:19; See 2.25.19 Psalm 146:3
[1356]
See 3.2.2.4 Emunah Hochamim
[1357]
Cultic
[1358]
True righteous person, i.e. Moses, Shimon Bar Yohai, Rabbi Nachman of
Breslov
[1359]
Substitute for the name of Rabbi Nachman of Breslov used by his
followers.
[1360]
See 30.1.2.1 Nachal Novea Makor Hochmah last post
[1361]
See 30.1.2.1 Nachal Novea Makor Hochmah
[1362]
See 3.2.2.4.2.1 Belief in the Tzaddikim
[1363]
See Psalm 37 and 16 To Hell and Back and 2.25.2 Psalm 2
[1364]
See 3.2.2.4.2.1 Belief in the Tzaddikim
[1365]
http://74.125.47.132/search?
q=cache:xk8GTBDp3xcJ:mysticalpaths.blogspot.com/2009/01/tzaddikhador.html+Tzaddik+Emet&cd=5&hl=en&ct=clnk&gl=us&client=firefox-a h
ttp://74.125.47.132/search?q=cache:iY_WAeuXXwJ:mysticalpaths.blogspot.com/2009/05/tzadik-emet-part-2.html+
%22Tzadik+Emet%22&cd=4&hl=en&ct=clnk&gl=us&client=firefox-a Also
see Text 3-11: Faith in the tzaddikim
11.1 David
11.2 Haninah who brings favor
11.3 Goal the redeemer
11.4 Meir who spreads light
11.5 Menachem the comforter
11.6 Nehirah the light is with him
11.7 Shiloh of the time of paradise
11.8 Yinnon lest the Sun has waxed away
11.9 Isaiahs Cyrus
11.10 Messiah ben Joseph
11.11 Ephraim
11.12 Peretz and Zerach
11.13 Messiah ben David
11.14 Raising Moshiach

11.15
11.16
11.17
11.18
11.19

Euphoria and Spiritual Similarity

Tzaddik Emet
Unity
Dark Thunder
Jesu