I love opinionated non-PC people. This blog is to vent my opinions on life, the universe and everything. Which is 42 which in gematria is "My Heart" (LBY) according to Rabbi Abulafia. The Divine Heart is the centre of everything.

Monday, August 18, 2008

The Seven Eyes 1740-2031

The Gaon of Vilna

Rabbi Hillel Rivlin of Sheklov [1758-1838] (also called Rabbi Hillel Mishklov) a grandnephew of the Rabbi Elijah the Gaon of Vilna (1720 -1797) wrote the "Kol ha Tor" (Voice of the Turteldove)based on the Messianic teachings of his great uncle. The Gaon of Vilna is also known as the Gra. The Kol haTor divides the period that leads to the revelation of Messiah son of Joseph to the Jewish people into seven. He teaches that there is a process in seven major steps leading to this revelation and ingathering. Beginning in 1740 with the first step he outlines in seven periods of 41 years and 8 months the progress of the restoration of the Jews to Israel and the revelation of the identity of the Messiah son of Joseph sometimes during (or after) the seventh step 1990-2031. Rabbi Hillel was the son of Rabbi Benjamin Rivlin of Sheklov. Rabbi Benjamin's brother Elijah Rivlin-Platkes became a Lubavitch Chasid and his grandson (recorded as his son by some genealogies)Ari Leib Rivlin married Shifra the daughter of Rabbi Moshe ben Zalman the Catholic son of the Lubavitch Rebbe and his first wife Shifra Hirsch.

Rabbi Hillel writes: "...The Gaon began revealing secrets of the Torah when he was 20 years old in 5500 [1740], during the first hour of the morning on Friday in the 6th millennium. Then, the spirit of God, the spirit of the Messiah, began to move in his Holy Spirit, to uncover mysteries in the Torah little by little in accord with the mission of the first Messiah. These were revelations of the deep mysteries and profound secrets associated with the footsteps of the Messiah, and no secret was hidden from him [the Gaon]. As is known, the Gaon then began traveling to the Holy Land at the beginning of the second hour, that is in 5542 [1782]. That was the period when Rabbi Elijah became very agitated. Like a storm, he turned his attention to the ingathering of exiles.

Generally speaking, the beginning of the Redemption, otherwise known as the footsteps of the Messiah, began the first hour of Friday morning in the 6th millennium, that is the year 5500 [1740], and from hour to hour the footsteps have continued to progress from many aspects. As is known, every hour consists of 41 years and 8 months, counting from the time that the bonds on the Messiah’s steps were loosened, as it says, [Ps. 116:16] “you loosened my bonds” and as revealed in the sentence: [Ps. 81:6-7] “He appointed it as a testimony in Joseph... I have removed his shoulder from the burden; let his hands stay away from the kettle.” Beginning with the second hour (i.e., from 5042 [1782]), the entire House of Israel entered the picture, both as a whole, and with regard to each individual member of the nation, as an order from above, of the Messiah of the beginning of the Redemption, namely, Messiah son of Joseph..."


According to the Gaon there are seven major periods connected with the approach called the footsteps of the Messiah, which is based on the sentence, “on each stone were seven eyes” [Zechariah 3:9]> The New Testament in the Apocalypse speaks of the Lamb with seven eyes- this period of seven eyes are the steps leading to the triumph of the Eucharistic Lamb who is the hidden Messiah son of Joseph. On earth he will be presented by the Great Monarch who is Messiah son of Ephraim the messenger of Apocalypse 10. The Kol ha Tor speaks of Messiah son Ephraim in connection with standing on heaven and earth being the messenger of the Heavenly Messiah son of Joseph. The Gaon states in one place that the voice (kol)is Yehoshua and the turtledove (haTor)is Moses. This reveals that the Heavenly Joshua or Yeshua is the authentic interpreter of Moses and the Law and in other places he refers to the voice of the turtledove as the emissaries or apostles of Messiah son of Joseph. Older Jewish Messianic texts also refer to the turtledove as the King Messiah and the Voice as the one crying in the wilderness.



The First Eye is 1740-1782

"...“Joseph is still alive.” The basic approach of the Gaon is encapsulated in the principle “Joseph is still alive, ” meaning that the Messiah son of Joseph is still alive and will live, because, as it is written, every aspect of the beginning of the Redemption is dependent on him. Thus the decree regarding his murder by Armilus the Wicked will be canceled. It will be canceled by extending the period of the exile, by afflictions that the Messiah son of Joseph will suffer and diseases he will bear, and also by deeds that he will accomplish with great devotion, such as gathering in exiles, which is his mission. What will also help are messianic pangs and afflictions connected with Land of Israel, and our regular, daily prayers for the life and success of Messiah son of Joseph. Those who occupy themselves with gathering in the exiles, lighten the afflictions of Messiah son of Joseph during the period called “the footsteps of the Messiah.” The decree regarding the death of Messiah son of Joseph will be nullified by subdivision into small parts, as in the parable recounted in the Midrash. There is a parable of a king who became angry with his son and swore to throw a big stone at him. Afterwards, he regretted what he had said, and had compassion on him. In order to fulfill his vow nevertheless, he broke up the big stone into many small ones and threw all these small stones at his son one by one. Thus the son was not killed, yet he suffered from the small stones. These are the pangs of the Messiah: the suffering will come gradually, together with the 999 footsteps of the Messiah, in such a way that the decree is divided into 999 small parts. In contrast, help will come as hinted in the sentence, [Jer. 30:7] “a time of trouble it is for Jacob, ” from which he will be saved.

The general mission of Messiah son of Joseph (Mashiach ben Yosef) is three-fold: revelation of the mysteries in the Torah, ingathering of the exiles, and removal of the unclean spirit from the land. The ingathering of exiles encompasses three tasks: building Jerusalem, gathering in the exiles, and fulfilling the commandments dependent on the Land. All these are hinted at in the following sentences: [Ps. 24:3] “who will ascend the mountain of the Lord, ” referring to the ingathering of exiles [initial letters — MYB-- are initials of Mashiach ben Yosef]. [Ps. 24:3] “who will stand up in the place of his sanctuary” referring to the building [initial letters -- are initials of Mashiach ben Yosef]. Wherever the word “to stand up” is mentioned, it refers to the line of Mashiach ben Yosef, as in the phrase [Gen. 37:7] “my sheaf rose” [Ps. 24:5] “he will receive a blessing from the Lord” refers to something that carries with it a blessing, such as planting [the initial letters are the initials of Mashiach ben Yosef, though in reverse order — YBM. And in the sentences [Jer 31:20] “return to your cities, ” “build Jerusalem, ” [Ps. 102:14] “it is the time to favor her.” ‘To favor’ refers to planting as it states, “he will favor its dirt.” Each one of them accords with the gematria of “testimony in Yosef” that refers to Mashiach ben Yosef.Also, these three tasks were given to Cyrus as it states: “I am the Lord 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. [Isa. 44:24-28]. 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 Mashiach ben Yosef from the left side, which means the quality of Din. The might of Mashiach 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..."


Rabbi Hillel teaches in the name of the Gaon that his period from 1740-1782 would be a Period of Pangs and Pleasures. "...pangs and pleasure. We must know beforehand that the beginning of the Redemption will come by way of suffering and pleasure, as hinted at in the sentence “pangs for Yosef.” It will come with the quality of Din when the awakening starts from below.The footsteps of the Mashiach come with pangs, and sometimes even indirectly. On the other hand, in contrast, the quality of Lovingkindness is present, as it says, “he [Israel] stretched out his right hand, and placed it on Efraim’s head.”

We must know beforehand, that during the period of the footsteps of the Messiah, whenever there is trouble, help will come, and the help will come out of the trouble, as it states: “it is a time of trouble for Jacob; but out of it he will be saved.” The Gaon, in his commentary on Habakkuk regarding the verse “I will rest on the day of distress, ” states that this sentence refers to Mashiach ben Yosef, and that we should know beforehand that Eretz Israel is obtained by suffering. But in that manner it is definitely obtained. The footsteps of the Mashiach comes with disturbances and obstacles brought on by the Angel of Esau as well as by Armilus, the Angel of the mixed multitude. Finally, however, the Angel of Esau will fall into the hands of the Angel of Yosef--as we find in the Midrash Tanchuma (on the parsha “Ki Tezeh”)--with the help of the Mashiach ben David, as happened when Judah saved Yosef, and as meant by the words: “out of the strong came forth sweetness, ” and by “He will accept the work of our hands.” Therefore, God forbid that we retreat when difficulties arise or when an obstacle appears to prevent us from continuing to work. On the contrary, we must trust that out of that obstacle, help will come to Jacob, and from the straits we will reach the breadth [abundance] of Divine help..."


[My comments: The concept of Mashiach ben Yosef and Yosef has a number of layers of meaning. Many of them are given in the the Kol haTor. Mashiach ben Yosef means the the mission and spirit of the Mashiach during the time of the Exile of Edom. Yosef also means the Lost Tribes and its future Political Leader who is Mashiach ben Ephraim [the Annointed for War] who is in the spirit of Mashiach ben Yosef the hidden Messiah. On a literal tribal level Ephraim refers to Britian and her Crown Commonwealth nations of Canada, Australia and New Zealand (see Britam.org). Yosef also refers to the Priest of On who is the Pope of Rome who is the spiritual leader of Yosef/ Ephraim. Yosef also refers to St Joseph who is a Hidden Tzaddik. The coming era will reveal the deep mysteries of Joseph. In Europe and the West the spiritual children of Esau/Edom (pagan secular Rome) and Yosef (spiritual Rome) are mixed and will be separated and Yosef will reunite with Judah. The different understandings of Messiah son of Joseph and Joseph are often confused and mixed in Jewish writings on the Messiah. Also the period of Armilus and Gog are confused. Armilus (the deceiving light) is before the Great Era of Peace- Gog is after the Great Era of Peace. In this period 1740-1782 we see the start of the separation and purification of Yosef through the persecution of the Church by the revived pagan secularism of the Renaisance (Edom). The Armilus the Wicked of this era is Napoleon. His aim is to destroy Yosef (the Pope and the Catholic church) but Yosef is still alive. The Jews are also starting to leave the ghettos and a new stage of Jewish history is beginning. This beginning is linked to the suffering of the Hidden Mashiach ben Yosef - hidden in the Eucharistic Presence. In this period we also see the ingrafting of many mystical Jews through the mass entry (60,000) of the Zoharists or Frankists to the Catholic Church which provides a spiritual leaven in the Catholic Church throughout Europe.]

The Second Eye is 1782-1824

"Act and be successful. One of the special characteristics of Mashiach ben Yosef is his successfulness when he acts, as it says with regard to Yosef (son of Jacob), [Gen. 39:3] “whatever he did, the Lord made 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 tabernacle, and that of Eretz Israel. This is hinted at in the sentence, “And his tabernacle was in Shalem, and his dwelling-place in Zion, ” and the Gaon adds that the commandment regarding tabernacles requires you to ‘do, ’ that is, to fulfill a positive commandment, not to take from what is done. Likewise with regard to Zion. As it states in the Midrash on the sentence: “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 [Mashiach] will come.” According to the Midrash, the son of David will not come until Jerusalem is built..."

This is the Period of To Walk Modestly. "...Every act of the beginning of Redemption must be in accord with the verse “walk modestly with your God, ” as revealed in the words, “place it in the ears of Joshua, ” who was in line the line of Mashiach ben Yosef.The word ! “in the ears of” should be taken literally, but it also hints at something concealed. In gematria, ! equals 70. Likewise, the word equals 70. In addition, the Gaon mentions another hint. He quotes the verse: “the secret counsel of the Lord is with those that fear him.” If we add up the letters of as pronounced, that is, , then the total value of the letters is 366 which equals the value of Mashiach ben Yosef by means of whom the ingathering of the exiles will be accomplished.

The Gaon also commented on the words, “it is the glory of God to conceal a thing.” In gematria, the words “to conceal a thing” equal “you have brought the tribes” [871].

With this in mind, the Gaon directed us to call the prophecies concerning the ingathering of exiles the ! “Vision of Zion, ” rather than “Return of the Exiles” [lit.: return of Zion]. The vision of Zion refers to the sentence, “visualize Zion, the city of our designated times, ” which means that the designated time of the redemption depends on Zion. Thus the sentence refers to the Mashiach ben Yosef. This concurs with what is found in the writings of the Holy Ari of blessed memory. It also agrees with the sentence, “to visualize the pleasantness of the Lord and seek deep understanding in his Temple, ” as we know."

[My comments: In this period of 1782-1824 we see the French Revolution and the rise and fall of Napoleon which causes great suffering for the Church and Pope. However in Judah we see a new liberty and a vision to return to the land of Israel. The first of the pioneers from Shklov set out to begin the work of restoration of the land. This is the vision of Zion (Chazon Tzion)that started to become reality.]


The Third Eye is 1824-1865

"...[Isa. 60:22] “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, who is Mashiach ben Yosef. It is known that the highest level of Mashiach ben Yosef, 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 - I am the Lord; even in its time, I will hasten it. This is also the meaning of “and the things that are to come upon them, will make haste” (Deut. 32). In the words of the Gaon (in which there is also some hint regarding his name), “there is a time for every desire” means that determination of the time depends on the objective below, as it says with regard to Cyrus, “and he will fulfill all my desire.” Cyrus was given his mission in connection with Mashiach bet Yosef from the left side, that is, from the side of Din that is operative when the awakening comes from below. Many times I have witnessed the Gaon pacing around his room, speaking agitatedly saying, “Lord of the Universe, don’t you have a middle road between ‘its time’ and ’I will hasten it.’” We insist on the plain interpretation of your promise: “I am the Lord; in its time, I will hasten it.” This is the Period of little by little. "...We must know beforehand that the beginning of the Redemption will come gradually, a little at a time. According to our Sages of blessed memory (Yerushalmi: Brachot, ch. 1), the redemption of Israel will come about little by little, like the first rays of light before dawn, [Micah 7:8] “though I sit in darkness, the Lord is a light to me, ” and [Prov. 4:18] “a light that increases more and more until the day is established.” Therefore, one should start any deed connected with the beginning of the Redemption, even to a small extent, as is written: [Jer. 3:14] “one from a city, and two from a family.”

The Gaon states that there is an important rule that anything that will occur when the Redemption is complete, will begin gradually at its beginning. This is also true of rebuilding Jerusalem. One should begin, even with one stone. According to what is written, [Isa. 28:16] “behold I lay in Zion a foundation stone, a tried stone, ” for this stone will test the will to rebuild Jerusalem and to enlarge the site of its tent, and God will help us do this.

We also asked the Gaon about what is revealed by the words, [Gen. 33:14] “I will direct it at my slow pace, ” that is, why must the beginning of the Redemption occur slowly? If it comes when it is a time of favor on the part of God in connection with gathering in the exiles of Israel, is the hand of God short [is it too difficult for God] to accomplish this task on a large scale all at once? The Gaon then explained to us that the period of the beginning of the Redemption will come into being if the Jews do not have the merit, which means when it does not come because of our righteousness. In that case, if the Redemption comes suddenly, then on the one hand it will be impossible to bear the suffering that will come with the quality of Din, as explained above. On the other hand, it will be impossible to accept the great light that will come all at once from the side of Lovingkindness. We must understand all this beforehand in connection with the practical work involved in gathering in the exiles.

I asked the Gaon what to do if in reality it would be possible physically to bring all of Israel to Eretz Israel all at once. For so many questions and difficulties would arise in arranging the settlement. After deep reflection upon this question. the Gaon replied: “If it becomes possible to bring to the Eretz Israel 600, 000 at one time, that should be done immediately, because there is great and complete [all-encompassing] power in the number 600, 000, and that could defeat Samael in the gates of Jerusalem. Then the complete Redemption would come miraculously, aided by clouds of Heaven, as it states: “then the ransomed of the Lord will return, and come to Zion with glad song, and with everlasting joy upon their heads.” According to our Sages of blessed memory, as well as the Gaon, this verse refers to the period of Mashiach ben Yosef (Shabbat 88a). The verse includes the letters of the number 600, 000. We know beforehand that in contrast to all the good things that will come gradually during the time of the Mashiach, according to the important rule the Gaon explained above, there will be obstacles caused by the Sitra Achra, obstacles detailed by our Sages that will occur during the time of the Mashiach [the footsteps of the Mashiach], God forbid. But, with the help of God, we can overcome them, as our Prophets and our Sages have promised us, and at the direction of the Gaon as well as with his holy blessing, at the beginning of the Redemption by the ingathering of exiles when the awakening of the Mashiach ben Yosef starts from below. Gradually then, the special good attributes of the Mashiach ben Yosef will also appear. As is written: “open up the gates of salvation, ”“I was brought low, and he saved me, ”“out of it he will be saved, ”“the Lord has saved his anointed” etc. All this was said about the Mashiach ben Yosef, a good channel that is [999] revealed in the words: “whoever sees the letter in a dream, ” etc. And so the blessing of E-l Shad-ai is that all of these should be matters of holiness. All these are the assignment of Mashiach ben Yosef and of the light of Mashiach ben Yosef in the final generation, that is, of the light of the Gaon whose light increases until the day is established.

[My comments: This period of 1824-1865 is a period of gradual rebuilding of the land and the growing support of Britain (Cyrus). We see in Britian the rise of the Hebrew Christian movement, the Zionist Christian movement and the British Israel movement strongly influenced by the Catholic Apostolic movement of Henry Drummond etc. It also sees the miracle of the Virgin to the Jew Alphonse Ratisbonne and the growing movement in the Catholic Church inspired by the Catholic Jews who found the orders of Our Lady of Sion who also begins a work in the land of Israel. We also see the hidden work of Moshe ben Zalman the Catholic Jewish son of the Alter Rebbe who is closely connected to the Rivlin family and the hidden Frankists in the Jewish communities. This is a time for building slowly on the foundations)

The Fourth Eye is 1865-1907

"... by possession and conquest in the revealed end. The fourth principle is that at the beginning of the Redemption in our time, i.e., the final redemption in the last generation--all activities must be in accord with one of two lines or paths: one is the line of Ezra and Nehemia; the other is the line of Joshua. Regarding the sentence, [Deut. 11:31] “you shall possess it and you shall settle in it, ” Rabbi Eliyahu, the Vilna Gaon says (in Aderet Eliyahu, on Deut. 11), “Because of your merit in taking possession of it, you will dwell in it, and how will you take possession of it, by establishing your claim.” How does one establish a claim? This is done by building and planting as is the law in general with regard to possession of land. This is in line with what was done by Ezra and Nehemia. However, when necessary, force may also be used (in this case, there is a kametz under the Het--meaning by force; if there is a hataf-patach under the het, it means by establishing a claim, by possession), and this is in line with what was done by Joshua. The Gaon showed us a wonderful hint regarding this idea, i.e., that according to gematria ! Ezra’ and Nehemia’ together equal Joshua’ [391] Joshua was a descendant of Efraim ben Joseph, the one who fought Amalek. in gematria, when counting the value of all the letters pronounced when saying the word [that is, ], equals [490] Sitra Achra. The mission of Joshua son of Nun, a descendant of Efraim, was to fight Amalek. Joshua was the Mashiach ben Yosef, who was supposed to counterattack [lit.: bring the war back to the gates of Jerusalem] at the entrance to the city. Here would be the center of the war against Esau, as it says [Ps. 76:4] “there he broke the flames of the bow.” This mission of Mashiach ben Yosef was hinted at in the sentence above, [Ps. 76:3] “his tabernacle [was/ will be] in Shalem and his dwelling-place in Zion.”

By using gematria, the Gaon discovered a hint regarding his own mission and a hint at his name in the words “his tabernacle in Shalem and his dwelling-place in Zion.” Those words equal the value of 3 generations of the Gaon, ! “Eliyahu son of Shlomo Zalman son of Yisachar Dov”

These things ensure us that in our war against Amalek, from every aspect our tabernacle will be complete with the help of God. And the Gaon meant by his interpretation of the words ! “ you shall inherit it by establishing your claim, ” that this refers to the time of the revealed end mentioned by our Sages (Sanhedrin 98a; Megillah 17b) on the sentence, [Ez. 36:8] “you, mountains of Israel, will give forth your branch, and bear your fruit for My People, Israel, etc.” This was the keen desire of the Vilna Gaon.

A major principle of the Gaon was that all activities regarding the beginning of the Redemption have to be similar to the activities during the time of Ezra and Nehemia and in the time of Cyrus. The Gaon wrote specifically that ingathering of the exiles can be merited by fulfilling the mitzvot dependent on being in Eretz Israel. The second meaning of ! is “take possession by force” in the words of the Gaon (that is, the het with a kametz as noted above) is, as it says (Keddushin 26a) in accord with the sentence: [Jer. 40:10] “settle in your cities that you have taken.”

The purpose of gathering in the exiles is to wage God’s war against Amalek, which was the main mission of Joshua, in line with Mashiach ben Yosef. The war against Amalek includes every aspect, against all the enemies of Israel, including Armilus, the prince of the mixed multitude. It is also intended to remove the spirit of impurity from the Land, and to bring " Knesset Israel and Shechina from below, from the earth.

The opening of the war against Gog and Magog will start with the first redemption before the coming of the righteous mashiach -- Mashiach ben David, may it be speedily in our day. The main activity concerns building Jerusalem and gathering in the exiles and fulfilling the commandments connected with the Land according to secrets concerning the revealed end.

All of the above are the mission of the Gaon, the light of Mashiach ben Yosef, according to his exalted directives, both explicit and hinted at by way of Tsofnat Paneach, or by calculations, or by way of secrets in Kol HaTor regarding the actual beginning of the revealed end. This was the keen desire of the Vilna Gaon and his students. The Rabbi’s mission is hidden in the sentence ! [Isa. 33:20] “visualize Zion, the city of our designated times, ” which was said regarding the mission of Mashiach ben Joseph. Likewise, based on known hints, the Holy Ari viewed his own mission as that of Mashiach ben Yosef.

This is the Period of a poor man on a donkey. "... If the beginning of the Redemption occurs without merit, it will come about like a poor man riding a donkey, that is, in poverty, both with regard to the ingathering of exiles and the rebuilding of Jerusalem. As it states: “they will come with weeping, and with supplications will I lead them” etc. “and Efraim is My firstborn.” The Gaon hinted that in gematria the word “supplications” equals Mashiach ben Yosef [566]. So it is written, “I was brought low, and he saved me, ” which refers to Mashiach son of Efraim. This is what David prayed for, that Mashiach ben Yosef would not die, as explained by the Gaon in his boor “Yahel Or”; and with regard to building Jerusalem as it states, “the Lord will lift Zion, and the poor of his People will find refuge in it” etc. All this will be like the image of a poor man riding a donkey. It will occur when the awakening of the beginning of the Redemption comes naturally until we merit the clouds from Heaven..."

[My comments: In this period 1865-1907 we see a great influx of poor Russian Jews that moves the restoration into a new phase. We also see the growing power and influence of the British Empire and the strong support of British Jews (such as the Montefiore family and the Rothschild family) and Christians to the rebuilding of Palestine. The Zionist movement among Jews gathers new strength and focus with Theodor Herzl. The Catholic Church and Popes battle the forces of Freemasonry and Modernism that is seeking to destroy the Church from within so that the forces of Edom will triumph.We see also in the Catholic Church the hidden apostolate of the great mystic of the Divine Will Luisa Piccarreta and the beginning of the new fiat of Living in Divine Will in 1889.]

The Fifth Eye is 1907-1948

"...escapees [refugees] in Zion. The fifth principle is that [Joel 3:5] “for in Mount Zion and in Jerusalem there will be those who escape, ... and among the remnant, those whom the Lord will call.” Since according to Midrash Tanchuma, Zion is in the line of Mashiach Ben Yosef, whatever befell Yosef, befell Zion. The Gaon said that this is hinted at also in the word “among the remnant” which in gematria equals “Mashiach ben Joseph” [566], by means of whom, according to the Gaon, the ingathering of the exiles will be accomplished. As the number of ingathered increases, so the Sitra Achra will increase its strength. Then another prosecutor will be added, against those who do not strengthen the ingathering of exiles after the beginning of the Redemption has started with the ingathering, for then in “Zion and in Jerusalem there will be those who escape, ... and among the remnant ... .” A word to the wise is sufficient. This worried the Gaon a great deal.

What is the connection between abundance from above on the one hand, and the refugees in Zion and Jerusalem on the other hand? The ingathering of exiles clears the way for abundance from above to reach Israel. The abundance in all the upper special characteristics that will come by way of Zion and Jerusalem will be evident in life, salvation, blessings, peace, lovingkindness, mercy, goodness, etc. Such an abundance is mentioned specifically in the following passages. Abundance of life, for example, is noted in: “there the Lord commanded the blessing of life forever” [Ps. 133:3], and in, “to look upon the goodness of the Lord in the land of the living” [Ps. 27:133]. Abundance of salvation is noted in: “for from Zion comes salvation for Israel” [Ps. 4:7]. Abundance of blessings is mentioned in: “may God bless you from Zion” [Ps. 128:5], etc., and in: “because there the Lord commanded the blessing” [Ps. 133:3], etc. Abundance of peace, as in: “peace of Jerusalem” [Ps. 122:6] and Jerusalem means the city of peace. Abundance of lovingkindness, as in: “like the dew of the Hermon that descends on the mountains of Zion” [Ps. 133:3]. The “dew of the Hermon” refers to the attribute of lovingkindness. Abundance of mercy, for God builds Jerusalem with mercy, as is written: “Who, in his mercy, builds Jerusalem” [see Blessing after meal]. Abundance of goodness, as is written: “and see the goodness of Jerusalem” [Ps. 128:5], and “this good mountain and the Lebanon” [Ps. 128:6]. All of the above are the assignment of Mashiach ben Yosef, because Zion is in line with Yosef according to the Midrash mentioned above. As long as Zion is desolate, a spirit of impurity prevails and places obstacles preventing the passage of abundance from above. Only building Jerusalem can strengthen the connection as it states:“built-up Jerusalem is like a city united together” [Ps. 122:3].

This is the Period of people of truth. "...One of the main means for the survival of all our work, is the establishment of a group of people of truth. According to our Sages of blessed memory (Shabbat 119b), Jerusalem was destroyed only because truthful men were no longer there, and so could not establish men of truth, with integrity, in our Holy City. Without that, there is no value to all our labor and our deeds, God forbid. This, according to all the bases and rules that we have set up with the help of God..."

[My comments: this period of 1907-1948 sees the dilverance of Jerusalem from the Muslim Turks by the British under General Allenby and the signing of the Balfour Declaration. More and more Jews enter Palestine and we see the terrible persecution of the Armilus (Hitler) of this period which leads to the restoration of a Jewish State in 1948 for the first time since the Exile of Edom began. Hitler attempted to destroy both the Jewish people and the Catholic Church. We also see the continuing apostolate of Living in Divine Will of Luisa Piccarreta who dies in 1947. She predicts the reunion of Jerusalem and Rome.)

The Sixth Eye is 1948-1990

"...Torah from Zion. “for from Zion will the Torah come forth” [Isa. 2:3]. This refers to the revelation of the secrets of the Torah, whose principal source is Zion and Jerusalem. The Gaon wrote much about the fact that the redemption depends on learning Kabbalism, for thus the teachings of our righteous Mashiach will be revealed gradually, which means the teachings the Tora of Eretz Israel (which is the the Jerusalem Talmud). This is revealed in the words “and the gold of the land is good” [Gen. 2:12]...."

This is the Period of equal measures. "...The settlement of our Holy Land in general, and the construction of Jerusalem in particular must be according to the principle of equal [balanced/ accurate] measures for everyone. According to our Sages of blessed memory, Mashiach ben David will not come until all the measures/ prices are equal. Yet another interpretation by them is that Mashiach ben David will not come until all the rates are accurately balanced (Sanhedrin 98a). See the commentary of our Sages on equally measured gardens (Baba Batra 75b; and the Tosafot there). This, too, is included in the assignment of the Gaon as expressed in the verse: [Deut. 25:14] “your house should not have two different weights for measurement, a large one and a small one, ” which is immediately followed by: [Deut. 25:15] “a perfect and just weight you should have.” In the last verse, the Gaon found his name and his assignment in the Torah as is known. The Gaon explained to us that the term “in your house” refers to Eretz Israel, as it states: “in order that your days be long upon the Land, etc.” Afterwards it states, “that the Lord your God gives you.” Likewise with respect to a built-up Jerusalem: It states, [Ps. 122:7] “peace be within your walls, ” translated by Onkelos as “peace regarding your possessions.” For there is no durable peace unless there is peace regarding possessions and equal measures, as stated above. In order to carry out the intention of the text: “every valley will be lifted up, and every mountain and hill will be made low, ” in accord with what is written “in righteousness will you be established, ” meaning in a way that is just and equal for everyone, as it states, “I will make justice the line, and righteousness the plummet [weight].” With regard to settling Jerusalem, our Sages of blessed memory have already said that Jerusalem was not part of the division of Eretz Israel into districts for each tribe. Also, no house in Jerusalem should be leased out. In chapter 6 of this work, this matter is explained in greater detail. If this is fulfilled, then the verse ! “for as the seed of peace, the vine will give forth her fruit” etc. will be fulfilled (Zach. 8). According to our Sages of blessed memory, the statement that Eretz Israel will give forth its fruit, was said with regard to the revealed end (Sanhedrin 98a), and this is the main foundation for the establishment of truthful men, discussed above. Proof of this lies in the fact that in gematria the words: equals [457]. A hint to the wise is sufficient..."

[My comments: This period of 1948-1990 sees the establishment of the State of Israel and its expansion. In 1967 Jerusalem is restored to the Jewish people. This period also sees great changes in the Catholic church and its attitude to the Jewish people. Pope John XXIII proclaims to the Jewish representatives : "I am your brother Joseph". An era of special Joseph popes begins and also a great battle in which the Church is almost destroyed by Modernists who 'hijack' the Church after Vatican II. Towards the end of this period a new Joseph Pope ascends the Papal throne John Paul II (Carol Joseph Woytila)and begins a new phase of restoration of the Catholic faith. The Apostolate of Divine Will struggles in this period.]



The Seventh Eye is 1990-2031.

"...Tsofnat Paneach. At the beginning of the redemption when “it is the time to favor her” [Ps. 102:14], which will occur through Mashiach of the beginning of the Redemption, then hints in the Torah and in the works of our Sages of blessed memory will begin to be revealed. Thereby, people will begin to understand the ways of the beginning of the Redemption and the footsteps of the Mashiach hinted at in the words, “designated deeds, times and emissaries, ” as is written: “the buds were seen on the land, the songbird’s time has arrived, and the voice of the turtle-dove is heard in our land” [Song 2:12]. Also, according to the command, “make straight in the desert a highway for our God” [Isa. 40:3]. As explained below in chapters 3 and 4, the Gaon came down from Heaven in order to reveal the hints of the Torah regarding the footsteps of the Mashiach, hinted at in Tsofnat Paneach, and accordingly to instruct us how to act during the period known as the footsteps of the Mashiach..."

this is the Period of 'in righteousness will you be established. "...Our Sages of blessed memory said (Sanhedrin 98a) that Jerusalem will only be redeemed through charity, as it says [in juxtaposition]: [Isa. 1:27] “Zion will be redeemed with justice; and those who return to her, with charity.” The word pidyon [redemption or ransom] is in the line of Mashiach ben Yosef. This is what the Gaon hinted at in the words “it will be redeemed with justice” which in gematria is equal to (the first Mashiach) [920]. It states: “in righteousness will you be established.” The word righteousness should be taken literally. Righteousness means equality for everyone, as in “and I will make ... righteousness the plummet [weight].” The plain meaning of righteousness should be understood here, i.e., a generous contribution. It was decreed and it is also an expression of pardon that the resettlement of Israel will be accomplished through contributions, because God wanted to give all of Israel--the near and the far--credit for taking part in the building of the property of God, according to what is written: “and gather from all of Israel silver to strengthen the House of your God (II Chronicles 24:5) and for the building of Jerusalem.”..."

[My comments: In this period 1990-2031 we see the great work of reconcilation with the Jewish people and the Catholic church beginning with the two Joseph Popes- John Paul II and Benedict XVI. The Jewish people start to grow in Messianic and mystical awareness. The Messianic Jewish and Hebrew Catholic movements begin to grow in influence which may lead in this period to the ingrafting of Judah and Joseph- the Jews and Christians united. A new Armilus will arise and the Catholic church will seem to die and it is then that the Jews wil turn to Mashaich ben Joseph and see that he has the face of Yeshuah of Nazareth. This era will see the eventual triumph of God and the beginning of a great Messianic Era of Peace and the completion of the Messiah's mission as Mashiach ben Yosef - he will then be acknowledged by all (Jews and Gentiles) as Mashiach ben David. A great Eucharistic Era will lead to the Divine Will being done on earth as it is in Heaven. Pope John Paul II proclaimed the year 2000 as a fullness of times and the Divine Will movement enters into a new time of growth which furthers Luisa's process for canonisation. This period will see the beatifcation and canonisation of Luisa and the spread of her spirituality throughout the Church. ]

For the Kol haTor see http://www.yedidnefesh.com


Note: "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 can be studied by non-Kabbalists too. 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."

About Rabbi Hillel by Rabbi Chaim Friedlander

"...HaGaon Rav Hillel from Shklov, author of Kol HaTor, was born in 5518 (1758). His father, HaGaon Rebi Binyomin Rivlin was the cousin of Rabbeinu HaGR”A, and one of his closest students. Rebi Binyomin was a lively person, doing much on behalf of Torah and many acts of kindness. Using his own money, he established a large Yeshivah in Shklov, whose way of learning followed that of the GR”A, who gave his approbation.

As a result of the influence of Rebi Binyomin, many wealthy people left their places of residence and business to come to Shklov. His intention was to set up a strong and amazing center of Torah, and as a result, the city of Shklov merited to be called, “Yavneh of Rozhin.” Rebi Binyomin was attributed to having built the city of Shklov and its scholars.

It is said that when Rebi Binyomin was 52 years old and extremely wealthy, he had a dream of something wondrous concerning Yerushalayim. While still affected by the dream, Rebi Binyomin traveled to his rebi, the GR”A, and told him the dream and about his great wealth. The GR”A understood the dream to be a message from Heaven about a mission he was to undertake with his son, Rebi Hillel. They were to go up to Eretz Yisroel and settle it, and do what they could to open the hearts of Israel to return to Tzion.

Rebi Binyomin was amazed by this explanation by the GR”A, which simultaneously answered the mystery of his dream and his wealth. Upon returning to Shklov, he immediately he started with his mission. However, only one of the speeches of Rebi Binyomin remain from that period, meant to inspire ingathering of the exiles, and based upon the posuk, “Behold, I will bring them from the land of the North” (Yirmiyahu 32:8).

According to Rebi Binyomin, this posuk teaches that, from the northland, that is Russia — which is completely north with respect to Jerusalem — and specifically from the city of Shklov, the inspiration to return to Tzion and the building of Jerusalem would begin. Due to Rebi Binyomin, there was inspiration for movement from Shklov to return to Tzion, which the GR”A called, Chazon Tzion.

Shklov merited to send most of the original olim to Eretz Yisroel, and it appeared as a miracle in the eyes of the rest of those in exile. Rebi Binyomin himself left Shklov for Eretz Yisroel in 5572 (1812), but he was unable to arrive and fulfill his desire, dying instead along the way.

The author of Kol HaTor, Rebi Hillel, the son of Rebi Binyomin, merited to be counted amongst the closest students of Rabbeinu HaGR”A, and for 17 years Rebi Hillel served the GR”A. In the year 5543 (1783), when the GR”A saw that Heaven was not going to allow him to enter Eretz Yisroel, he decided to hand over the Heavenly mission of the ingathering of the exiles and settlement of Eretz Yisroel to his student, Rebi Hillel, whom the GR”A chose and made him the leader of the movement he had called Chazon Tzion.

To him (Rebi Hillel) he gave over all the secrets regarding the initiation of redemption (Ha’ischalta d’Geulah), and specifically those things that the Jewish people must do to bring the complete redemption closer. The Torah of the Ha’ischalta d’Geulah that Rebi Hillel received from the mouth of the GR”A is very wide and deep, and Rebi Hillel collected it together in a very large and deep work, an aspect of which is in the sefer before us, Kol HaTor.

Rabbeinu HaGR”A died in the year 5558 (1799). However, his Torah — Toras Ha’ischalta d’Geulah —survived and remained with his students. It strengthened their hearts, enabling them to set out knowing from the start the many difficulties they would encounter on their long journey, and the many dangers they would be up against while trying to settle a destroyed and desolate land.

In the year 5569 (1809), the first caravan left Russia for Eretz Yisroel. After a ten-month trouble-filled journey, on the fifth of Elul, of that year, the first caravan arrived in Tzfas. At the lead of this first caravan were 14 of the GR”A’s students.

In Cheshvan of 5572 (1812), seven of the GR”A’s students, with HaGaon Rebi Hillel leading them, moved to settle Jerusalem. When they arrived in Jerusalem, they found no more than 20 Sephardim and nine Ashkenazim Jews. Immediately upon arriving in Jerusalem, Rebi Hillel and his colleagues set out to establish welfare institutions to help settle Jews, and they set up Torah and chesed institutions whose concern it was to improve the health situation. They also set up a guard, nicknamed HaGibardya, without which the settlement could never have lasted even an hour.

The natural conditions that Rebi Hillel and his colleagues had to endure included plague, robbers, a lack of water and food, and poor communications with the outside world. This is what the first settlers had to deal with, and had it not been for their phenomenal faith in their Heavenly mission and its reliance upon them, and the Torah of Ha’ischalta d’Geulah from the mouth of the GR”A, they could never have withstood such conditions on the Land.

When the news reached Russia that Rebi Hillel and a portion of the olim made it up to Jerusalem and settled there, Russian Jewry became greatly inspired, and many decided to go up to Jerusalem.

Rebi Moshe, the son of Rebi Hillel, while only 15 years of age, became well-known as a great darshan (elucidator). Once, his father brought him to Vilna to stood before the GR”A, so that he (the GR”A) could hear his ability to darshan. The Gaon praised young Moshe and told him, “You should know that this ability was given to you by God, and you must use it for Tzion, as we learn from Chazal (Rosh Hashanah 30a), on the posuk, “She is Tzion — no one cares (doresh) about her!” (Yirmiyahu 30:17); thus, she needs elucidation.

As well, he gave him a hint, saying that the words, doresh Tzion equal in gematria “Moshe ben Hillel ben Binyomin.” The words of the GR”A left an impression on his young heart, and he was greatly inspired to fulfill the command of the GR”A. After some time, he became an amazing doresh l’Tzion, and was called, Rebi Moshe Doresh Tzion.

The grandson of Rebi Moshe Doresh l’Tzion was Rebi Yosef, also called Rebi Yosha Rivlin. Until his time, the effort of settlement and improving the living conditions concentrated on within the walls of Jerusalem. Rebi Yosef was the first to build communities outside the walls of the Jerusalem; with a bold spirit, Rebi Yosef sought to fulfill the prophecy “Broaden the place of your tent” (Yeshayahu 54:2), in the spirit of Rabbeinu HaGR”A.

The first thirteen neighborhoods outside the walls were built by Rebi Yosef. With great self-sacrifice, Rebi Yosef endeavored to fulfill the mitzvah of enlargement, and the first building that he built was the foundation of the community, Nachalas Sheva.

In Tammuz of 5529 (1869), this historical house was completed. In those days, the area surrounding Jerusalem was a barren wasteland, and the gates of the city had to be closed everyday with nightfall. However, for twenty months Rebi Yosef lived alone in this house, and his heart did not falter from the wasteland that surrounded him.

It had been his intention to arouse the hearts of his brothers within the city to come and settle beyond the walls, to fulfill the goal of the GR”A and his students to build Jerusalem and expand her borders. In the year 5532 (1872), Rebi Yosef merited to see the fruits of his labors: that year 45 houses were built along side his, and more than 50 families settled in that community.

That was the tradition of Rav Yosef all of his life. With respect to any community that he built, he was the ‘Nachshon’ who lived there first, until the community was built up by those who came after him. However, aside from the 13 communities that Rebi Yosef built, eternal monuments by which he will always be remembered, he also left behind songs and many writings. Every song is based upon ideas to do with the end of the exile as included in Kol HaTor, and many of his writings have become known through books and different articles about his period, like HaMaggid, HaTzappirah, and, HaLevanon.

We owe much good to the son of Rebi Yosef, HaRav Rebi Shlomo Zalman Rivlin, the first publisher of Kol HaTor to whom we referred above, that we have not lost the entire and beautiful Torah of the Rabbeinu GR”A regarding Keitz HaMegolah — End of the Exile."

Also see Rivlin Family