Sefer Kol HaTor introduction

Sefer Kol HaTor introduction

From Wikipedia, the free encyclopedia (

Kol HaTor –  קול התור or “The Voice of the Turtledove” (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon see: The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher see: in 1968 to whom the book was passed down over the generations. According to Rabbi Pinchas Winston see:,

“The original text of Kol HaTor was kept in the manuscript by the Rivlin family, descendants of Rabbi Hillel Rivlin, for over 200 years. In 1947, Rabbi Shlomo Rivlin, with the advice of the great Kabbalists of Jerusalem, decided to publish an abridged version of this lengthy and difficult treatise keeping the Kabbalistic terminology as simple as possible so that it could also be studied by non-Kabbalists. Therefore, the printed Kol HaTor is not the original text. In 1968 it was reprinted again by two different editors (unknown to each other), Rabbi Menachem Kasher and Rabbi Chaim Friedlander (Committee For The Dissemination of Kol HaTor). Rabbi Kasher omitted the chapter on the confluences of Kabbalah and science called Sha’ar Be’er Sheva (Gate of The Seven Fields of Wisdom). The B’nei Brak edition, which did contain this chapter, was out of print for over twenty years, thus making this “lost doctrine” of the GR”A totally unnoticed by scholars and the public. Only recently a new print has appeared in Jerusalem with the Sha’ar Be’er Sheva.”[2]

The text has become popularized amongst the adherents of Religious Zionism who perceive parallels between current and recent historical events and those forecast in the book. They maintain that we are currently in the years right prior to the full Redemption and that the indicators established in Kol HaTor are currently being manifested. However some anti-Zionists have disputed the authenticity of Kol HaTor, particularly Rabbi Moshe Shternbuch who is a direct descendant of the Vilna Gaon and is the rabbi of the GR”A Synagogue in Jerusalem which primarily follows the traditions taught and espoused by the Vilna Gaon. Rabbi Shternbuch argues against the work on theological grounds as well as textual grounds by drawing attention to certain words in the text that only a speaker of modern Hebrew would utilize. He first wrote against Kol HaTor in a ten page pamphlet in the year following its publication in 1968 and later expanded upon the matter in his work Teshuvos VeHanhagos.[3]


1  Kol HaTor; Notes on Chapter 3 Holy Hints on the Beginning of the Redemption

2 Perceptions; Parshas Pinchas.

3  Teshuvos VeHanhagos Part 4, Chapter 328. Pp. 411-419.

Hillel Rivlin

From Wikipedia, the free encyclopedia (

Hillel Rivlin of Shklov (Hebrew: הלל ריבלין‎; 1758-1838) was a close disciple of the Vilna Gaon. Along with some other pupils of the Vilna Gaon, he is credited with having revitalized the Ashkenazi community in what is now Israel (then the Ottoman province of Palestine, [note Ariel: part of Eretz Israel]), by immigrating to Jerusalem in 1809.

He was also the author of the esoteric text known as Kol HaTor, that describes the 999 footsteps of the Messiah’s arrival. He is also considered one of the patriarchs of the Rivlin ( family.



A Hebrew version: for reading click the following links:

תוכן עניינים

הצג את כל הספר בדף אחד

“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)

My advice, is to study ‘138 Openings of Wisdom’ by Rabbi Moshe Chaim Luzzatto what is considered by leading scholars to be the classic exposition of the kabbalistic system, providing the student with all the concepts and understandings necessary in order to navigate and find meaning in the Zohar, the writings of the ARI and other kabbalistic literature. You can read or buy ‘138 Openings of Wisdom’ by clicking the following link: 138 Openings of Wisdom 

The goal of this translation of Kol HaTor (what is in process) that it may become a free gift to all the Lost Sheep from the House of Israel so that they become united and strong organized in Bet Yisrael International.

It is advised always to remember,

Exo 20:1-7  And Elohim spoke all these words, saying:

2  I am HaShem thy Elohim, who brought thee out of the land of Egypt, out of the house of bondage.

3  Thou shalt have no other elohim before Me.

4  Thou shalt not make unto thee a graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;

5  thou shalt not bow down unto them, nor serve them; for I HaShem thy Elohim am a jealous elohim, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;

6  and showing mercy unto the thousandth generation of them that love Me and keep My commandments.

7  Thou shalt not take the name of HaShem thy Elohim in vain; for HaShem will not hold him guiltless that taketh His name in vain.

(From ‘138 Openings of Wisdom’Rabbi Moshe Chaim Luzzatto (“RaMChaL” Opening 1 shared with permission from Rabbi Abraham Ben Ya’acov)

Opening 1

God’s existence, His will and control

The oneness of Eyn Sof – He who has “No End”, blessed be He – lies in the fact that only His Will exists, and no other will exists except through Him. Therefore He alone is in control and not any other will. The entire structure is built on this foundation.

God’s supreme unity is the foundation of faith and the root of wisdom. Accordingly, this is what must be explained first. For the entire Wisdom of Truth (Chochmat Ha-Emet, the Kabbalah) comes only to demonstrate the truth of Faith (Emunah). It comes to explain how all the created realms and beings and everything that happens in the universe all emerge from the Supreme Will (HaRatzon HaElyon). It shows how everything is governed in the right way by the One God, blessed be He, to bring the entire cycle of creation to complete perfection in the end. The component details of this wisdom provide detailed understanding of all the laws and processes by which the universe is governed.

Thus the first axiom of this wisdom is that everything we see, including all created beings and all that occurs within time, is under only One Master, blessed be He. God alone makes and does all this, and He governs everything. The purpose of this wisdom is to explain the ways in which He acts to make and govern the creation. If so, the oneness of God is what we must explain first, since this is the very foundation of the creation, as will be explained. If we can understand this subject, we will have an understanding of the foundation of the creation, its root and purpose. Accordingly, it is certainly proper to explain this first.

The opening proposition consists of two parts: Part 1: The oneness of Eyn Sof. This introduces the subject of the supreme unity of God. Part 2: The entire structure. This unity is also the foundation of all the emanated realms and created beings.

Part 1: The oneness of Eyn Sof. You already know that we are not talking at all about God in Himself, namely about the essential nature of the Owner of this Will. Everything that we discuss relates only to His Will, which is all-powerful and unlimited. Of this we are permitted to speak, yet even here there is a limit to how far our minds can reach, as will be discussed below. Nevertheless, since we are not dealing with His Essence but with His Will, it is more permissible for us to seek understanding.

We must believe and have faith that the Supreme Emanator – blessed be He and blessed be His Name – is One alone, unified in all respects. This means that He alone exists, and only He exists necessarily: there is simply none other. And He alone controls everything. That He alone is in control is an obvious inference from the first proposition – that He alone exists. Since He alone exists, He alone is in control. This means that every other being that exists now is contingent upon Him.

Nevertheless, the fact that He alone is in control is a separate item of faith. Otherwise the unbelievers might say that at first He may have been alone and that He chose to bring creatures into being. But they could argue that nevertheless, as soon as He created independent creatures possessing their own will, it would be possible (were it not for the fact of His perfect unity) that these independent wills would set limits to His will. In other words, once He gave them free will, they became able to choose the opposite of His will.

Moreover, the course of the history of the world makes it appear outwardly as if this is indeed the case. For He created the universe for good, but He created the Other Side (Sitra Achra), which is evil, and He created man with free will, giving him the potential to do evil. Man came and chose to do evil, with the result that God’s desire was not accomplished. The unbelievers argue that now that the people of Israel have sinned, there is no salvation for them (God forbid) for they sinned and continue to sin. Accordingly they will always remain exiled and persecuted – for where could their salvation come from? Indeed it says explicitly: “For Jerusalem is ruined and Judah has fallen because their tongues and their doings are against God, to provoke the eyes of His glory” (Isaiah 3:8). It also says: “You forgot [or weakened] the Rock that gave birth to you” (Deuteronomy 32:18).

Accordingly we need to know that not only does God alone exist, but also that God alone is in control. This is what is meant by the oneness of his Will: that nothing in the world could ever negate His will, for He alone is in control.

Everything we see that appears to be the opposite of His will exists only because He allows it in accordance with His deep plan, which will continue unfolding until He brings everything to complete perfection. At present God leaves man with freedom of choice for as long as He wills. But in the end – whether through repentance or by means of punishment – everything will return to complete perfection. This is called “the oneness of Eyn Sof, blessed be He”. We are talking about the oneness of His Will [but not about Eyn Sof in His intrinsic Essence].

Thus only His Will – the Will of the Emanator, the unified Eyn Sof, blessed be His Name, – exists, because only God exists necessarily. In other words, just as we must believe in the oneness of God’s existence – that God alone exists necessarily – so we must believe in the oneness of His power and will. Just as His existence is necessary, and it cannot be otherwise – and He alone is the necessary cause, while everything else derives from Him – so too, His will and power are necessary, and it cannot be otherwise. His power alone holds sway, and all other wills exist only in accordance with this Will. Thus no other will exists except through Him.

Accordingly you cannot argue that, “While it may be true that all wills exist through Him, now that they exist, they have the power to defy His will” (God forbid). This is not true. Therefore He alone is in control and not any other will. In other words, only He is in complete control, for nothing can limit His power. This power belongs to the Supreme Will, which can truthfully be said to be the one and only Will. God wills according to His Will, and nothing can limit Him. No other will is in complete control, for all other wills are contingent upon the Supreme Will and therefore subordinate to it. Accordingly, even though they are also wills, they are not in the same category as the Supreme Will. For it cannot be denied that they derive from it, and therefore they cannot be equal to it, even though they are called “wills”. As soon as we say they derive from the Supreme Will, we imply that, unlike the Supreme Will, they are not in complete control.

Thus when we say that there is one Emanator, blessed be His Name, Who is oneness and unity in all respects, we must immediately understand that His power is also all one. Since it is impossible for two powers both to be in complete control, we must say that only one Will is in complete control, and all others are not in control. It is still legitimate to say that now, other beings exist besides the First Existent. For this does not negate the power of the First Existent. He exists and He creates, and these other beings exist only through Him. However, if we were to argue that an absolute will exists besides the Supreme Will, even while conceding that the existence of these other wills is not necessary and that they derive from the Supreme Will, this would be a denial of the absolute power of the Supreme Will. For it is impossible to say that two powers can both be in complete control. If we say that the first absolute power made another absolute power, neither the original power nor the new one are in complete control. Accordingly, when we say that the First alone has power, it is inconceivable that there is any other absolute power.

Accordingly, when we say the universe has One God, which means one absolute Ruler and Controller, it is inconceivable that there is any other absolute power. For if there were, there would no longer be one Ruler but as many as the number of independent wills that had been brought into being, and then none of them could truly be called “Ruler”. In that case it would be impossible to relate everything to one root – as we must – except in the past. We could say that at first there was one root, but now we could no longer relate everything to a single root, because we would be saying that a being exists who has the power to limit the initial Ruler. And if you object that if the initial Ruler wills it to be so, this is not called limiting the initial Ruler, the answer to this objection will be given in Opening 2.

Part 2: The entire structure is built on this foundation, namely on the oneness and unity that we have explained. The entire structure refers to all that was brought into existence by God, including both the lights [Orot, the Sefirot] and the separate realms and beings [Nimtza’im Nifradim, the worlds and creatures that derive from and are governed by the Sefirot]. The entire structure is founded on unity, in the sense that this entire structure is a single, complete entity that manifests the truth of this oneness and unity in the parts of the structure itself. The lights (Sefirot) that may be seen in it, the “bodies” (the created realms and beings) that exist in it, how they are governed and all that happens to them – all were made as parts of a single order which points to and actively reveals the underlying oneness.

(From ‘138 Openings of Wisdom’Rabbi Moshe Chaim Luzzatto (“RaMChaL” Opening 1 shared with permission from Rabbi Abraham Ben Ya’acov)

The intent of this translation, what is infect a study of the text of Sefer Kol HaTor for further study together with other studies from the rabbi’s (Talmud etc.), is that we come to a better understanding of the Words that HaShem spoke to Moshe Rabbeinu from between the Cherubim…… Not in ‘forming’ or ‘creating’ a ‘new theology’……..

Please Pray every morning:

פתח אליהו Elijah began speaking and said……..

That we may ‘grow’ in the Righteousness from HaShem the Words from HaShem spoken to Moshe Rabbeinu from between the Cherubim and that we may learn,

Exo 20:6  ……..showing mercy unto the thousandth generation of them that love Me and keep My commandments.

The content of this translation (study) of Kol HaTor that is provided by The WatchMen from Israel in Jerusalem is for the sake of repairing the world, Tikkun Olam, that brings a better life for ALL the Lost Sheep from the House of Israel and their friends in extension to the rest of the world……

For the sake of repairing the world, Tikkun Olam, as is promised,

Jer 31:31-37  Behold, the days come, saith the HaShem, that I will make a new covenant with the house of Israel (ALL the Lost Sheep from the House of Israel), and with the house of Judah (Jews);

32  not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith HaShem.

33  But this is the covenant that I will make with the house of Israel after those days, saith HaShem, I will put My law in their inward parts, and in their heart will I write it; and I will be their G-d, and they shall be My people……..

Isa 63:9  In all their affliction He was afflicted, and the Messenger of His presence (HaShem, Messiah) saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all “the days of old”.

“the days of old” the days of Adam Kadmon who is often seen to represent the archetypal soul of Messiah, the general yechida* of all the souls of Israel, the ultimate “crown” of all of Elohim’s Creation, the Divine “intermediate” which reveals primordial Infinity to finite created reality.

*Yechidah: the highest or innermost of the five levels of the soul……

………34  and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know HaShem’; for they shall all know Me, from the least of them unto the greatest of them, saith HaShem; for I will forgive their iniquity, and their sin will I remember no more.

35  Thus saith HaShem, Who give the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea, that the waves thereof roar, HaShem of hosts is His name:

36  If these ordinances depart from before Me, saith HaShem, then the seed of Israel also shall cease from being a nation before Me for ever.

37  Thus saith HaShem: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the HaShem.

Isa 11:9-16  They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of HaShem, as the waters cover the sea.

10  And it shall come to pass in that day, that the root of Jesse, that stand for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious.

11  And it shall come to pass in that day, that HaShem will set His hand again the second time to recover the remnant of His people, that shall remain from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

12  And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.

13  The envy also of Ephraim (ALL the Lost Sheep from the House of Israel) shall depart, and they that harass Judah (Jews) shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

14  And they (Ephraim and Judah united in a new covenant) shall fly down upon the shoulder of the Philistines on the west; together shall they spoil the children of the east; they shall put forth their hand upon Edom and Moab; and the children of Ammon shall obey them.
(Look good on the map!)

15  And HaShem will utterly destroy the tongue of the Egyptian sea; and with His scorching wind will He shake His hand over the River, and will smite it into seven streams, and cause men to march over dry-shod.

16  And there shall be a highway for the remnant of His people, that shall remain from Assyria, like as there was for Israel in the day that she came up out of the land of Egypt.

As it is written:

Psa 46:4  (46:5) There is a river, the streams whereof make glad the city of Elohim, the holiest ‘dwelling-place of the Most High’ (‘dwellings of the Supreme’ – Mishkney Elyon  (משׁכני עליון.

“Rabbi Yochanan said: The Holy One blessed-be-He declared: ‘I will not enter the heavenly Jerusalem until I enter the earthly Jerusalem.’ Is there then a heavenly Jerusalem? Yes, as it is written Psa 122:3 Jerusalem, that is build as a city that is compact* together; (Taanit 5a).

* H2266




A primitive root; to join (literally or figuratively); specifically (by means of spells) to fascinate: – charm (-er), be compact, couple (together), have fellowship with, heap up, join (self, together), league.


Isa 63:9  In all their affliction He was afflicted, and the Messenger of His presence (HaShem, Messiah) saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all “the days of old”.

“the days of old” the days of Adam Kadmon who is often seen to represent the archetypal soul of Messiah, the general yechida* of all the souls of Israel, the ultimate “crown” of all of Elohim’s Creation, the Divine “intermediate” which reveals primordial Infinity to finite created reality.

*Yechidah: the highest or innermost of the five levels of the soul……

*‘Messiah, the General Soul (source: Moshiach, the General Soul)
In the teachings of Kabbalah Messiah is referred to as the “general Yechida.” Yechida refers to the deepest of the five levels of the soul. The first level, nefesh, is the one most connected to the body and the power of action. The next, ruach, is expressed through our emotions. Neshama is the power of intellect, and Chaya, the fourth level, is a more general power that is not limited to any particular part of the body. The Yechida is the essence of the soul, one that is indivisible from G-d. With the power of this spark of G-d within us, our soul is connected to G-d with an absolute unity, and therefore it is called Yechida.

In normal times, the inner spark of the soul is not noticeable, and that’s why people can have a sense of independence and even arrogance. Only on rare occasions does the essence express itself—such as when our faith is attacked and we feel our connection to G-d is threatened. Then the Jew (Ariel: ‘Israelite’) is awakened to connect with G-d, not to be separated from Him at all costs, even at the cost of his life. There is also one time of year when the essence of the soul is revealed—at the final Neilah prayer on Yom Kippur. This is the only day of the year that we pray five prayers, corresponding to the five levels of soul, with Neilah being the fifth and highest. When our Yechida is revealed, we feel an essential unity with G-d, without sensing our own identity at all.

The Jewish people (Ariel: ‘Israelites’) as a whole are likened to a complete body, with each individual corresponding to a different limb. So, too, there are individuals corresponding to these five levels of soul. Messiah is the power of Yechida. The Yechida within each of us is connected to the Yechida of Messiah, which is why he is called the “general Yechida.”

In Messiah, the unshakable unity with G-d is most expressed. His job as leader is to inspire the people and awaken in them their own Yechida, and thus to influence all of mankind, to bring them all to the ultimate unity with G-d.

References: Likutei Torah Pinchas 86b. Shaarei Teshuvah Admur Haemtzai ch. 12. Sefer Hamaamarim 5699 p. 207. Sefer Maamarim Melukat vol. 1, p. 160. Hitvaaduyot 5746 vol. 2, p. 119. Likutei Sichot vol. 4 p. 134 (source:Moshiach, the General Soul)

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


Click: Sefer Kol Hator ‘The Voice Of The Turtle Dove’ perek Alef


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Bet Yisra’el International
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.

Gaddi – President
A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach (The Messenger of His Presence Isa_63:9)

Ariel van Kessel – Representative, vice president
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I Love you Israel……..

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