By ©Ariel van Kessel
Isa 11: 13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim……..
Ephrayim and Yehuḏah making a Holy Covenant!
Let our Daily Prayer be: that ALL Jews and ALL the Lost Sheep from the House of Israel (Bet Yisra’el) shall come to the same agreement between each other?
The WatchMen from Israel in Jerusalem Witness:
Please if you are called by Messiah Ben Yoseph and accept His Divine Mandate, Devarim 30: 1-20 come and unite with us, Bait Yisra’el, and let we together build that Mighty Nation from ***the lost sheep of the house of Yisra’ĕl.***
First My ‘Witness’ about ‘my connection’ with ‘Messiah’…….
About Messiah Ben Yoseph/David:
“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah”
R. ELIYAHU, THE VILNA GAON (Evven Shelemah 11:3)
Isa_63:9 In all their distress He was distressed, and the Messenger of His Presence* saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.
*Num 12:8 “I speak with him (Moshe Rabbeinu) mouth to mouth, and plainly, and not in riddles. And he sees the formH8544 of HaShem. So why were you not afraid to speak against My servant Mosheh?”
From H4327; something portioned (that is, fashioned) out, as a shape, that is, (indefinitely) phantom, or (specifically) embodiment, or (figuratively) manifestation (of favor): – image, likeness, similitude.
Exo 25:22 “And I shall meet with you there, and from above the lid of atonement, from between the two keruḇim which are on the ark of the Witness*, I shall speak to you all that which I command you concerning the children of Yisra’ěl.
*’from above the lid of atonement, from between the two keruḇim which are on the ark of the Witness’ HaShem spoke to us in the ‘form’ of ‘the Messenger of His Presence’.
Eze 36:22-38 “Therefore say to the house of Yisra’ěl, ‘Thus said the Master HaSem, “I do not do this for your sake, O house of Yisra’ěl, but for My set-apart Name’s sake, which you have profaned among the nations wherever you went.
23 “And I shall set apart My great Name, which has been profaned among the nations, which you have profaned in their midst. And the nations shall know that I am HaShem,” declares the Master HaShem, “when I am set-apart in you before their eyes.
24 “And I shall take you from among the nations, and I shall gather you out of all lands, and I shall bring you into your own land.
25 “And I shall sprinkle clean water on you, and you shall be clean – from all your filthiness and from all your idols I cleanse you.
26 “And I shall give you a new heart and put a new spirit within you. And I shall take the heart of stone out of your flesh, and I shall give you a heart of flesh,
27 and put My Spirit within you. And I shall cause you to walk in My laws and guard My right-rulings and shall do them.
28 “And you shall dwell in the land that I gave to your fathers. And you shall be My people, and I shall be your Elohim.
29 “And I shall save you from all your uncleanness’s. And I shall call for the grain and increase it, and I shall bring no scarcity of food upon you.
30 “And I shall increase the fruit of your trees and the increase of your fields, so that you need never again bear the reproach of scarcity of food among the nations.
31 “And you shall remember your evil ways and your deeds that were not good. And you shall loathe yourselves in your own eyes, for your crookedness’s and your abominations.
32 “Not for your sake am I acting,” declares the Master HaShem, “let it be known to you. Be ashamed and blush for your ways, O house of Yisra’ěl!”
33 Thus said the Master HaShem, “On the day that I cleanse you from all your crookedness’s, I shall cause the cities to be inhabited, and the ruined places shall be rebuilt,
34 and the land that was laid waste tilled instead of being a ruin before the eyes of all who pass by.
35 “And they shall say, ‘This land that was laid waste has become like the garden of Ěḏen. And the wasted, the deserted, and the destroyed cities are now walled and inhabited.’
36 “Then the nations which are left all around you shall know that I, HaShem, have rebuilt the destroyed places and planted what was laid waste. I, HaShem, have spoken it, and I shall do it.”
37 Thus said the Master HaShem, “Once again I shall let the house of Yisra’ěl inquire of Me to do for them: I shall increase their men like a flock.
38 “As a set-apart flock, as the flock at Yerushalayim at her appointed times, so shall the wasted cities be filled with flocks of men. And they shall know that I am HaShem.”
The ‘appearing’ of Messiah Ben David, the ‘form’, the Messenger of His Presence…….:
Thus said the Master HaShem, “Once again I shall let the house of Yisra’ěl inquire of Me to do for them: I shall increase their men like a flock.
“As a set-apart flock, as the flock at Yerushalayim at her appointed times, so shall the wasted cities be filled with flocks of men. And they shall know that I am HaShem.”
……….When we Jews rebuild the Temple and restore the Temple service with the ark of the Witness on her Right Place: under the ‘Dome of Rock’, ‘Kipa’ of the ‘Even Shetiach- The Foundation Stone’.
The WatchMen from Israel in Jerusalem Witness about the people from behind the rivers of Kush…………….
Bet Yisra’el starting from behind the rivers of Kush and went from there to Biafra in Africa and further over the whole world – the ends of the earth……..
According (based on) to Jewish Teaching and according to a Teaching of the Gaon of Vilna I hereby testimony that I recognized Messiah Ben Yoseph in the People from behind the Rivers of Kush,
Zep_3:10 “From beyond the rivers of Kush my worshippers, the daughter of My dispersed ones, shall bring My offering………
Gaon of Vilna: ‘“Psa 24:3 Who does go up into the mountain of HaShem? And who does stand in His set-apart place?” Hebrew (first part): מי־יעלה בהר־יהוה referring to the ingathering of exiles. The initial letters — מב“י — are initials of Messiah ben Yosef. “Psa. 24:3 ……And who does stand in His set-apart place?” referring to the building ‘initial letters, are initials of Messiah ben Yosef’. Wherever the word “does stand in” is mentioned, it refers to the line of Messiah ben Yosef, as in the phrase “Gen. 37:7 ……my sheaf rose” “Psa 24:5 He receives a blessing from HaShem……” refers to something that carries with it a blessing, such as planting ‘the initial letters are the initials of Messiah ben Yosef, though in reverse order — מב“י. And in the verses:
Jer 31:20-21 “Is Ephrayim a precious son to Me, a child of delights? For though I spoke against him, I still remembered him. That is why My affections were deeply moved for him. I have great compassion for him,” declares HaShem. 21 “Set up signposts, make landmarks; set your heart toward the highway, the way in which you went. Turn back, O maiden of Yisra’ěl, turn back to these cities of yours!”
“turn back to these cities of yours!” “build Jerusalem, ” “Psa 102:13-14 You Yourself shall arise And have compassion on Tsiyon, For the time to favor her, The appointed time, has come. 14 For Your servants have been pleased with her stones, And they favor her dust. ” ‘To favor’ refers to planting as it states, “And they favor her dust.” Each one of them accords with the gematria of “testimony in Yosef” that refers to Messiah ben Yosef. Also, these three tasks were given to Cyrus as it states: “Isa 44:24-28 Thus saith HaShem, thy Redeemer, and He that formed thee from the womb: I am HaShem, that makes all things; that stretched forth the heavens alone; that spread abroad the earth by Myself; 25 That frustrated the tokens of the imposters, and makes diviners mad; that turned wise men backward, and makes their knowledge foolish;
26 That confirmed the word of His servant, and performed the counsel of His messengers; that saith of Jerusalem: ‘She shall be inhabited’; and of the cities of Judah: ‘They shall be built, and I will raise up the waste places thereof’; 27 That saith to the deep: ‘Be dry, and I will dry up thy rivers’; 28 That saith of Cyrus: ‘He is My shepherd, and shall perform all My pleasure’; even saying of Jerusalem: ‘She shall be built’; and to the temple: ‘My foundation shall be laid.’”
‘I am HaShem Who confirms the word of His servant, and fulfills the counsel of his messengers; Who says of Jerusalem: ‘It will be settled’… Who says to the depths, ‘Dry up, and I will dry out your rivers’. Who says of Cyrus, ‘my shepherd’; he will fulfill all my desire, ” etc. According to the explanation of the Gaon, the word in Gematria equals 131 because the purpose of building Eretz Israel is to drive out from the gates of Jerusalem. And therefore this is the mission of Cyrus as part of the mission of Messiah ben Yosef from the left side, which means the quality of Din. The might of Messiah ben Yosef lies in the miraculous assistance he can offer in connection with the ingathering of exiles that will come about when the awakening comes from below.
- Act and be successful. One of the special characteristics of Messiah ben Yosef is his successfulness when he acts, as it says with regard to Yosef (son of Jacob), “Gen 39:3 And his master saw that HaShem was with him and that HaShem made all he did to prosper in his hand.” The following great idea of the Gaon became known: there are only two commandments which a person’s entire body has to enter in order to fulfill them–the commandment of the Mishcan, and that of Eretz Israel. This is hinted at in the verse, “Psa 76:2 And His booth is in Shalěm, And His dwelling place in Tsiyon.” and the Gaon adds that the commandment regarding Sukkoth requires you to ‘do’ that is, to fulfill a positive commandment, not to take from what is done. Likewise with regard to Zion. As is stated in the Midrash on the verse: “a redeemer will come to Zion.” As long is Zion is not yet built, the redeemer will not come. As Our Sages of blessed memory said (Megillah 17b), “after Jerusalem is built, the son of David (Messiah) will come.” According to the Midrash, the son of David will not come until Jerusalem is built.
- “Isa 60:22 “The little shall become a thousand, and the small one a strong nation. I, HaShem, shall hasten it in its time.” “in its time, I will hasten it.” Our Sages interpreted this principle to mean that, if they (the People of Israel) merit it, I will hasten it the Redemption; if not, I will bring it in its own time (Sanhedrin 98a). Regarding this, the Gaon commented that after all, the verse should be interpreted literally. According to the plain interpretation, even if the Redemption comes at its proper time, I will hasten it. When? –”when the smallest will become a thousand and the youngest a mighty nation.” The words smallest and youngest refer to Efraim (Note Translator: All the Lost Sheep from the House of Israel), who is Messiah ben Yosef. It is known that the highest level of Messiah ben Yosef (Translator note: think about the teaching about ‘General Yechida’?), who will come when the awakening comes from below, is 1000 less one, or 999 in the sefira of Yesod. When the smallest one will become 1000, that is, when his deeds reach the level just below 1000, then – “Isa 60:22 “The little shall become a thousand, and the small one a strong nation. I, HaShem, shall hasten it in its time.”
This is also the meaning of “Deu 32:35 Vengeance is Mine, and repayment, At the time their foot slips; For near is the day of their calamity, And the matters prepared are hastening to them.”
A teaching from (A Project of Congregation Lubavitch – Chabad Jewish Education Center):
|‘A Spark of Moshiach|
|What does it mean that every Jew (Note from Ariel: every Israelite) has a spark of the soul of Moshiach?In order to answer this question, we must first understand what the Jewish (Israelite) soul is. The Midrash writes: “There are five names for the soul: Nefesh, Ruach, Neshama, Chaya and Yechidah.” These five names, as explained in the teachings of Chassidut, are not simply words. Rather, each one reflects a different level and aspect of the soul.
The first four (Nefesh, Ruach, Neshama and Chaya) refer to the powers of action, emotion, intellect and will. Each of these aspects of the soul can be used in either a positive or negative way. One can choose to perform good deeds or bad, indulge in positive or negative emotions, or use one’s intellect to accomplish constructive or destructive ends. Our will can also be directed towards the positive or the negative. Yechidah, on the other hand, is the essence of the soul, which cannot be corrupted by our surroundings. The Yechidah is connected to the divine at all times, and always reflects its Creator.
Over the course of our daily lives, the Yechidah rarely finds expression. Only when we are confronted with a challenge that threatens to sever our link with G-d, our Yechidah rises up and reveals itself. The Yechidah cannot, and will not, allow itself to be separated from its divine source.
The teachings of Kabbalah explain that the entire Jewish (Israelite) People is comprised of a single, united soul. Moshiach is called the “general Yechidah,” containing and reflecting the soul root of every Jew (Israelite). Each of our souls is a reflection or ray of this general Yechidah.
When a Jew (Israelite) reveals his penchant for self-sacrifice and overcomes his spiritual challenges, he is revealing the spark of Moshiach within his soul. This gives each one of us the power to bring the Redemption. When we arouse the Yechida within us, we release ourselves from the wiles of the evil inclination, which leads to the entire Jewish (Israelite) People being released from the shackles of exile.
(Yeshaya 52:13. Bereishit Rabba, Chapter 14:9. Devarim Rabba, 2:37. Perush Ramaz on Zohar, Vol. 2, p. 43, Vol. 3, p. 260. Meor Einayim, Parshas Pinchas. Kuntres Inyana shel Toras Hachassidus.
The Jewish Home: Chapter 5 – Five Levels of the Soul – An Inverted Seal
In light of the above, an obvious question arises. What category corresponds to the yud of G-d’s name, the world of Atzilut, and to the higher, kotso shel yud, the tip of the yud, which is the sefirah of keter? To understand this, we must return to the first model of the three categories. In the first model, the home corresponds to the highest level of the nefesh, the makeef harachok, called the yechida. The clothing, the makeef hakarov, corresponds to the chaya. In Kabbalah, the chaya is generally the yud of G-d’s name, and the yechida is the “tip of the yud.” Mazon corresponds to the first hei of G-d’s name. This is the phenomenon in Kabbalah called the Chotam Hamithapech, the “Inverted Seal.” The very highest level of yechida becomes physically manifest at the level of malchut. The very highest descends to the very lowest. The chaya primarily manifests at the level of madim, clothing, which are the characteristics of the heart.
Mazon, the first hei of G-d’s name, is the pivotal point. We have seen that food is the hinge on which the other two categories reflect themselves.
The five levels of the soul are called nefesh, ruach, neshama, chaya, yechida. The yechida reflects itself in the nefesh. This is revealed in the relation between Mashiach and King David. Each of the five levels of the soul correspond to a general soul root. The Arizal explains that the general soul root of the nefesh in all of Am Yisrael is King David. The ruach is the prophet, Elijah. The neshama, which is the mind, mochin d’Imma, is Moses, as stated in the Gemorah that Moses merited binah. The chaya corresponds to the ideal and primordial, blissful state of Adam and Eve before the sin. Had Adam stood that trial successfully, he would have risen to the level of yechida. Since he failed the trial he fell from all the levels of Olam ha’Atzilut. The highest level, yechida, is that of Mashiach, may he become revealed speedily in our days.
It is clear that of all the previous figures, Mashiach reflects himself in King David. That is why Mashiach is referred to as Mashiach ben David. The pivot point is Moses. The union of Mashiach and David depends on the power of Moses. In Kabbalah we are taught that the Mashiach possesses the soul of Moses within the body of David. Thus he is physically the son of David but it is the soul of Moses that is manifest in his inner state of consciousness.
Likewise, Moses reaches up and takes the spiritual level of Adam before the sin and manifests it as Elijah the Prophet. Had Adam not sinned, he would not have been punished with death. The soul that did not physically die is Elijah. In this respect, the rectification of Adam before the sin, or the return to the idyllic state of Adam prior to the sin was achieved by Elijah. This was done with the power of Moses. This is Chotam Hamithapech.
A teaching from Choni (Internet source http://soullite.blogspot.co.il/2012/03/yechidas-vessel.html)
Jewish mysticism teaches that the soul is comprised of five general levels. Their names are from lowest to highest:
1) Nefesh – a biological soul,
2) Ruach – an emotional or personality soul,
3) Neshama – a rational soul,
4) Chaya – an intuitive soul,
5) Yechida – will or core identity
Together these five levels string together to form a spiritual umbilical cord stretching from the soul’s uppermost origin of identity down into her earthly body. Finally settling around the body, the soul extends her illuminations into the various organs of the body, providing them with animation and function. The main centers of illumination are the mind, heart and liver. The neshama extends illumination into the left hemisphere of the brain. The ruach extends illumination into the heart/lung area and the “nefesh” into the liver. These main centers directly control very important bodily systems. The neshama mostly animates the nervous system. The “ruach” mostly animates the circulatory and respiratory system and the “nefesh” is mostly concerned with the digestive system.
When it comes to the chaya, the body does not really provide a complete vessel in the body to receive its illumination. However, the right hemisphere of the brain serves as a partial vessel. The vessel is incomplete because it can only partially accommodate the chaya’s illumination. The outpouring and intensity is much greater than the right brain is capable of grasping. It’s like trying to capture a gallon of water in a shot glass. Only small portion of the totality will be contained. This is why the signals from the right hemisphere are marked by spotty flashes of insight and creativity, unlike the steady rigorous thought pattern of the left brain. In fact, in order for those spotty flashes to transform into fully useful ideas, they need to be transferred over to the left hemisphere, into the domain of the neshama’s illumination, for unpacking.
So what serves as the vessel for the illumination of yechida? Generally, yechida is described as having no biological organ or organ system serving as it’s vessel of illumination. Early on in his work Tal Orot, Rabbi Yaakov Meir Shpielman explains that the yechida’s illumination uses the chaya and neshama soul levels to serve as its vessel, thereby, affecting the body indirectly by way of these soul levels. However, this can’t be the only pathway for yechida to reach the body – though it’s probably the usual norm. The Chabad Chassidic classic Kuntres Hitpa’alut discusses downloading the yechida into conscious awareness – referring to this state of consciousness as, “a revelation of the yechida“. Furthermore, the most recent Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, explains that while yechida does not have a specific organ in the body to claim as its own, it is associated with the whole body (see the book “On the Essence of Chassidus”).
Since yechida’s illumination can’t be expressed by a fragment of the human being, like through a single bodily organ, it seems likely that the whole person working as an integrated single unit can serve as the vessel for yechida. This soul level is so powerful that it requires the cooperation and coordination of a whole integrated person in order to receive the download of its illumination. So the whole person ends up becoming yechida‘s vessel.
This understanding helps explain why Judaism places tremendous emphasis on the physical side of human life. While there are world religions which heavily emphasize transcendence, i.e. a retreat away from the physical realm, Judaism usually includes the physical side of life in religious devotional service, allowing a whole person, body and soul, to participate in reaching out towards the Creator. Only when the whole person participates in the devotion, can the highest soul level, the yechida also join along. In certain cases, this can extend to including even a person’s life interests – as the holy Baal Shem Tov was fond of quoting, “In all your ways know Him …” (Proverbs 3:6).
Besides needing a whole person to serve as a vessel for the yechida, there is also another dynamic occurring when the participation includes the lowest levels of the person, the yechida actually feels more at home. This is because there’s a unique relationship between the highest and lowest levels. In any well planned project the final outcome is usually contained in the most initial thought. Therefore, the first step and last step of the project most closely match, in perfect reflection, more closely than any of the other stages. All the middle stages, no matter how incredible, only serve as a bridge linking the first thought to the final outcome and therefore, aren’t included in the special relationship shared by the very first and last stages. For example, if one wants to build a house, if well planned out, the very first notion of how the house should look will be reflected in the final product. The same idea applies to the soul/body relationship, the stages a human being which the Creator created first, i.e. the yechida, are best reflected in the body, which was created last.
The five soul levels merely reflect the placement of soul in relation to body. So the level, illuminating the liver, is called nefesh and the level illuminating the heart/lung area is called ruach, merely because of their placement in relationship to the body. However, placement settings are flexible and can change when a person spiritually grows. What was previously considered ruach can join the nefesh, becoming part of nefesh. When this happens, what was previously considered neshama will become the new ruach. This pattern will chain all the way up and as a result what was previously yechida will now become chaya and the person will attain a brand new yechida.
Such a pattern of continual download of yet higher soul levels can occur because soul levels are endlessly continuous upward into higher spiritual realms. With each stage of growth a person can change the position of the different soul levels in relation to the body, thereby, changing their names and functions. So what was yechida to fragmented vessels in an earlier state of a human being’s spiritual development might become merely the nefesh to a more wholesome integrated human being in a more advanced stage of spiritual growth.’
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Ariel your Representative before HaShem, on the Har HaBait, and the Jewish Israelites,
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World Union of the Lost Tribes from Israel, Yehudah and Ephraim and their friends in the reconciliation with the Jews under the Divine Mandate of Messiah Ben Yoseph.
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A Servant of Most Ancient Holy one of Israel and Disciple of The Messenger of His Presence Isa_63:9
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