Messiah: General Yechida, Adam Katmon, Messenger of His Presence, 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)
Deu_28:1 “And it shall be, if you diligently obey the voice of HaShem your Elohim, to guard to do all His commands which I command you today, that HaShem your Elohim shall set you high above all nations of the earth.
Deu 14:1 “You are the children of HaShem your Elohim. Do not cut yourselves nor shave the front of your head for the dead,
Deu 14:2 for you are a set-apart people to HaShem your Elohim, and HaShem has chosen you to be a people for Himself, a treasured possession above all the peoples who are on the face of the earth.
Deu 26:17 “You have today caused HaShem to proclaim to be your Elohim, and to walk in His ways and guard His laws, and His commands, and His right-rulings, and to obey His voice.
Deu 26:18 “And HaShem has caused you to proclaim today to be His people, a treasured possession, as He has spoken to you, and to guard all His commands,
Deu 26:19 so as to set you high above all nations which He has made, for a praise, and for a name, and for esteem, and for you to be a set-apart people to HaShem your Elohim, as He has spoken.”
Isa_2:2 And it shall be in the latter days that the mountain of the House of HaShem is established on the top of the mountains, and shall be exalted above the hills. And all nations shall flow to it.
Remember always: ‘Guard your evil inclination’: ‘Deu_28:1 “And it shall be, if you diligently obey the voice of HaShem your Elohim, to guard to do all His commands which I command you today, that HaShem your Elohim shall set you high above all nations of the earth.’
Please understand and do the Prayer: ‘פתח אליהו Elijah began speaking and said……..’? Maybe you read her again before the next that I share with you? Don’t DO Cabbala! But learn from our rabbi’s……
Ps. Please learn in every teaching to read ‘Israelites’ instead of ‘Jews’……..? Because we have today: ‘Jewish-Israelites’ and ‘non-Jewish Israelites’!
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.’
18th Century Jewish tzaddik, Rebbe Nachman of Breslev:
“If the Tzaddik displays exceptional spiritual powers, the mystery does not lie in some notion of intrinsic superiority. The spirituality he possesses IS THE SPIRITUALITY OF THE TORAH ITSELF!! – for the Tzaddik is one who has brought his entire being so totally under the dominion of the Torah that his every thought is a Torah thought, every word he says is Torah, and every deed is for the sake of Torah. This explains why the Rabbis said, “How foolish are the people who rise out of respect before a Sefer Torah (Torah scroll) but will not stand up in honor of a great man (Maccot 22b). For the Tzaddik is one whose every thought, word and deed is a MANIFESTATION OF TORAH. It is in this sense that the Tzaddik is the perfect exemplar of the COVENANT – because the TORAH ITSELF IS THE COVENANT. The Tzaddik does more than merely conform to the letter of the Law. Even in what is permitted to him, he sanctifies himself to the ultimate degree. It is through his complete devotion to the highest ideals of Torah that the divine power of the Torah shines through him and gives him access to powers unattainable by those who have not reached a similar sanctity.” (From Rabbi Nachman’s Tikkun, Tikkun HaKlali, page 100.’
Pro 10:25 When the whirlwind passed, the wicked is no more; but the righteous is an everlasting foundation.
‘The Righteous One – The Foundation of the world, Messiah Ben Yoseph who received the soul of, The Messenger of His Presence – מלאך פניו:
All ‘…..His commands and His laws which are written in this Book of the Torah…..’ Deu. 30: 10 All the Words spoken from between the Cherubim from ‘before His Presence…..’
That ‘makes’ Him The Righteous One!
In the Talmud ((Yoma 38b) is written:
1. Hiyya b. Abba said also in the name of R. Johanan: Even for the sake of a single righteous man does the world endure, as it is said: But the righteous is the foundation of the world. 26
2. Hiyya himself infers this from here: He will keep the feet of His holy ones’ 27 ‘Holy ones’ means many? — R. Nahman b. Isaac said: It is written: His holy’ one. 27
26 Pro 10:25 As the whirlwind passes by, The wrong one is no more, But the righteous (in Hebrew וצדיק יסוד עולם׃ ‘and the Righteous’ –singular-) has an everlasting foundation.
27 1Sa 2:9 “He guards the feet of His kind ones (in Hebrew חסידו ‘His Righteous One’ –singular-) but the wrong are silent in darkness, for man does not become mighty by power.
The Messiah: “My Voice”.
The One who called Abraham and blessed him.
Gen 22:15-18 And the Messenger of HaShem called to Abraham a second time from the heavens,
16 and said, “By Myself I have sworn, declares HaShem (Who is here speaking? When the ‘Messenger of Hashem is speaking?) , because you have done this, and have not withheld your son, your only son,
17 that I shall certainly bless you, and I shall certainly increase your seed as the stars of the heavens and as the sand which is on the seashore, and let your seed possess the gate of their enemies.
18 “And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”
*Gen 22:2 And He said, “Take your son, now, your only son (Hebrew: את־יחידך) Yitsḥaq, whom you love, and go to the land of Moriyah, and offer him there as a burnt offering on one of the mountains which I command you.”
……by “thy beloved son.” But in this translation there is apparent a special use of the root יחד, of frequent occurrence in rabbinical literature, as a synonym of בחר (“choose,” “elect”); the “only begotten” thus reverts to the attribute of the “servant” who is the “chosen” one……..
The Righteous one – The foundation of the world, Mashiach ben Yosef/David who received the soul of The Messenger of His Presence.
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.
Isa_42:1 “See, My Servant whom I uphold, “My Chosen One” My being has delighted in! I have put My Spirit upon Him; He brings forth right-ruling to the nations.
“My Chosen One” – “בו “בחירי
root בחר (“choose,” “elect”)
“My Servant” All Israelites with the soul of Messiah our ‘General Yechida’……..
The coming Redemption……..
‘Indeed, “all flaws” like evil, injustice and the like “will be undone once G-d’s Yichud* is fully displayed, and everything will be rectified by virtue of the fact that His goodness alone will reign supreme” in the end.
But let’s consider the ramifications of that. It means, among other things, that all such flaws are and have always been meant to be “temporary” and to be undone.’
‘Yechida’ from ‘Yichud’
Please learn about our (Yisra’elite) unique General Yechida, a ‘spark’ of Messiahs Soul in each of us ‘Messiah: General Yechida, Adam Katmon, Messenger of His Presence, Messiah Ben Yoseph/David…….’
What does it mean that every Jew (Note from Ariel: every Israelite) has a spark of the soul of Moshiach?
You can learn how our ‘Messiah: General Yechida, Adam Katmon, Messenger of His Presence, Messiah Ben Yoseph/David…….’ can be ‘fully displayed’ in us by the study of ‘Likutei Amarim’ part 1 of the book ‘Tanya’ from the Alter Rebbe.
As the Alter Rebbe, author of the Tanya, pointed out in one of his other works:
“Any of the “seventy tongues” when used as an instrument to disseminate the Torah and Mitzvoth, is itself “elevated” thereby from its earthly domain into the sphere of holiness, while at the same time serving as a vehicle to draw the Torah and Mitzvoth, from above downward, to those who read and understand this language.’
We learn in Jewish Tradition that Adam is the ‘crown’ of HaShems Creation………
On the end it is really,
Deu 30:10 ‘if you obey the voice of HaShem your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to HaShem your Elohim with all your heart and with all your being’: The coming Redemption………
There is a Chosen One…….
Deu 30:14 “For the Word is very near you, in your mouth and in your heart – to do it.
Isa_63:9 In all their distress He was distressed, and the Messenger (Malag – the Word – Torah) 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.
Pro 10:25 When the whirlwind passeth, the wicked is no more; but the righteous is an everlasting foundation.
Isa 41:2 “Who raised up the righteous one (צדק) from the east……
Isa 24:16 From the ends of the earth we shall hear songs, “Splendor to the Righteous One (לצדיק)!”
Not to ‘confirm’ the ‘human-god’ believers. But to ‘see’ ‘displayed’ ‘ ‘Messiah: General Yechida, Adam Katmon, Messenger of His Presence, Messiah Ben Yoseph/David…….’ in a human-form………. the Malag……
Remember always two times a day: Deu 6:4 “Hear, O Yisra’ěl: HaShem our Elohim, HaShem is one!
One of the most beautiful and best teaching in Chasidut.
Free to read/study: The Book of Tanya Translated into English
A word from Gaddi – President of Beit Yisrael International
A Servant of Most Ancient Holy one of Israel and Disciple of The Messenger of His Presence Isa_63:9
So to it will be with the Mashiach after he merits to that neshoma and recognizes himself that he is Mashiach, as it states [in the Zohar] Mashiach will be revealed but he still won’t be recognized by the rest of the people[…] (Zohar, 2:7b, quoting R’ Chayim Vital) This describes how the initial “revelation” of Mashiach is when the neshoma of Mashiach is revealed to the individual who has been chosen by Hashem to be Mashiach. At the time that this individual receives the neshoma of Mashiach it is a private revelation, “but the rest of humanity will not recognize him”; only later will he be revealed to the people as Mashiach—what we refer to as the “coming of Mashiach”. The reason for this “delay” is found in the Ohr Hachama on Shemos 9a, where it states that “Mashiach can’t redeem Israel from below…only from Above…there needs to be an awakening from below in order to awaken the rachamim (compassion) from Above, even if the physical Mashiach wants to redeem [them].” This describes a situation where there already exists the “physical Mashiach” (i.e., the individual to whom has been bestowed the lofty neshoma of Mashiach) who himself knows that he is Mashiach, but the revelation to all of Israel has not yet occurred. We can see this in the language of the Yalkut Shimoni itself: the Midrash begins with “the year in which the King Mashiach is revealed”, and the Midrash concludes with “the hour in which the King Mashiach comes”. The year in which Mashiach is revealed refers to the initial revelation, when there is still a need to explain the events of the world to the Jewish people, “don’t be afraid”, etc. The hour when Mashiach comes refers to that transcendent moment when the Jews themselves are able to actually see and recognize the light of Mashiach. In other words, the revelation of Mashiach precedes and is distinct from the coming of Mashiach. (And it is self-understood that when there is such a situation—a situation where the man who himself is Mashiach is the only one to whom this has been revealed– then only this man is able to know and to inform others that “the year in which the King Mashiach is revealed” has been fulfilled, etc.)
From Ohr Hachama on Zohar Shemos 7b, quoting R’ Chayim Vital
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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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