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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 Damascus Eyalet), 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 considered one of the patriarchs of the Rivlin family.

*The Vilna Gaon:

Elijah ben Solomon Zalman, (Hebrew: ר' אליהו בן שלמה זלמן‎ Rabbi Eliyahu ben Shlomo Zalman) known as the Vilna Gaon (Yiddish: דער װילנער גאון‎, Polish: Gaon z Wilna, Lithuanian: Vilniaus Gaonas) or Elijah of Vilna, or by his Hebrew acronym HaGra ("HaGaon Rabbenu Eliyahu") or Elijah Ben Solomon (Sialiec, April 23, 1720 – Vilnius October 9, 1797), was a Talmudist, halakhist, kabbalist, and the foremost leader of misnagdic (non-hasidic) Jewry of the past few centuries. He is commonly referred to in Hebrew as ha-Gaon he-Chasid mi-Vilna, "the pious genius from Vilnius".

Through his annotations and emendations of Talmudic and other texts, he became one of the most familiar and influential figures in rabbinic study since the Middle Ages, counted by many among the sages known as the Acharonim, and ranked by some with the even more revered Rishonim of the Middle Ages. Large groups of people, including many yeshivas, uphold the set of Jewish customs and rites (minhag), the "minhag ha-Gra", which is named for him, and which is also considered by many to be the prevailing Ashkenazi minhag in Jerusalem.

Born in Sielec in the Brest Litovsk Voivodeship (today Sialiec, Belarus), the Gaon displayed extraordinary talent while still a child. By the time he was twenty years old, rabbis were submitting their most difficult halakhic problems to him for legal rulings. He was a prolific author, writing such works as glosses on the Babylonian Talmud and Shulchan Aruch known as Bi'urei ha-Gra ("Elaborations by the Gra"), a running commentary on the Mishnah, Shenoth Eliyahu ("The Years of Elijah"), and insights on the Pentateuch entitled Adereth Eliyahu ("The Cloak of Elijah"), published by his son. Various Kabbalistic works have commentaries in his name, and he wrote commentaries on the Proverbs and other books of the Tanakh later on in his life. None of his manuscripts were published in his lifetime.

When Hasidic Judaism became influential in his native town, the Vilna Gaon joined the "opposers" or Misnagdim, rabbis and heads of the Polish communities, to curb Hasidic influence. In 1777, one of the first excommunications against the nascent Hasidic movement was launched in Vilna.

He encouraged his students to study natural sciences, and even translated geometry books to Yiddish and Hebrew.

Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Son 2:12 “The flowers have appeared in the earth; The time of singing has come, And the voice of the turtledove has been heard in our land.) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon. The text deals with the Geulah (Era of eschatology and salvation) 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.[1] It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations. According to Rabbi Pinchas Winston,

"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."

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.

Foreword by Ariel:

Deu 17:14-20  “When you come to the land which Adonai your Elohim is giving you, and shall possess it and shall dwell in it, and you shall say, ‘Let me set a sovereign (Messiah, not like the other nations) over me like all the nations that are around me,’ 

15  you shall certainly set a sovereign (Messiah) over you whom Adonai your Elohim shall choose (Not like the other nations). Set a sovereign (Messiah) over you from among your brothers, you are not allowed to set a foreigner over you, who is not your brother. 

16  “Only, he is not to increase horses for himself, nor cause the people to return to Mitsrayim to increase horses, for Adonai has said to you, ‘Do not return that way again.’ 

17  “And he is not to increase wives for himself, lest his heart turn away, nor is he to greatly increase silver and gold for himself. 

18  “And it shall be, when he sits on the throne of his reign, that he shall write for himself a copy of this Torah in a book, from the one before the priests, the Lěwites. 

19  “And it shall be with him, and he shall read it all the days of his life, so that he learns to fear Adonai his Elohim and guard all the Words of this Torah and these laws, to do them, 

20  so that his heart is not lifted up above his brothers, and so as not to turn aside from the command, right or left, so that he prolongs his days in his reign, he and his children, in the midst of Yisra’ěl. 

Every soul of Bnay Yisrael Yehudah (Jews) and Ephraim (Lost Sheep from the house of Yisrael) has an intrinsic part of HaShem in him or her. This Yechidah, the highest level of the soul, usually lies somewhat dormant, but exists within them: An actual part of Elohim himself, the Infinite One. For this reason, it is written,

Psa 82:6-7 I, I said, “You are elohim, And all of you are sons of the Most High. 

7 “But as men you die and fall as one of the heads.” The soul of Messiah operates in the highest potential of Yechidah. This is like the soul of Moses, who also had the soul level of Yechidah. As the Lubavitcher Rebbe, Menachem Mendel Schneerson explained, every soul of Israel contains Yechidah, and the Messiah is the corporate Yechidah of Am Israel. Therefore, many passages referring to Israel as a whole, also refer specifically to the Messiah. He consists of the general Yechidah of Am Israel. He contains and reflects the soul root of every Bnay Yisrael.

“Within every Jew (Note from Ariel: 'within every Bnay Yisrael') there is a spark of the soul of Mashiach. This is the Yechidah in his soul, which is a spark of the comprehensive Yechidah, viz., the soul of Mashiach. When an individual Jew unveils the Yechidah within himself, he brings about the speedier revelation of the comprehensive Yechidah, through the coming of Mashiach.

At that time the innermost dimension (the pnimiyus) of the Torah will also be revealed -- i.e., the Yechidah of the Torah.

And through this, in turn, the Yechidah of the entire universe will be revealed -- viz., G-d Himself, Who is known as Yechido shel Olam.”

From a talk of the Rebbe on Shabbos Parshas Naso, 5751 [1991]

Ha Rav Yitzchak Ginsburgh explains that The Tzaddik (righteous one) can reach such a high level that he can reunite back into the Infinite in a return to the consciousness it possessed before the tzimtzum. See: Tzimtzum By Nissan Dovid Dubov

The Baal Shem Tov, founder of Chassidic Judaism, explains that there are three types of man, a righteous man (tzaddik), beinoni (average man) and a rasha (wicked man). When HaShem says that he recompenses man according to his deeds, The Baal Shem Tov explains that in the case of the average man, Elohim accounts everything he does as though he himself did it, even though HaShem is sovereign and really does everything. In the case of the Tzaddik the Besht explains, Elohim goes even further and accredits even what He Himself does to the Tzaddik, as though he himself, had done it. (Keter Shem Tov 193).

So, we can speak about the corporate Yechidah of Yehudah: Messiah (King) Ben David who represent the corporate Yechidah of Yehudah……. And speak about the corporate Yechidah of Ephraim: Messiah Ben Yoseph who represent the corporate Yechidah of Ephraim.

It is to be expected when:

Deu 30:1-3 “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart among all the nations where Adonai your Elohim drives you, 

2 and shall turn back to Adonai your Elohim and obey His voice, according to all that I command you today, with all your heart and with all your being, you and your children, 

3 then Adonai your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where Adonai your Elohim has scattered you. 

When the Bnay Yisrael come to the point to ‘obey His voice, according to all that I command you today, with all your heart and with all your being’ (‘awakening from ‘below’) that the ‘kelipot’, see: Kelipot and Sitra Achra, are ‘falling away’ the corporate Yechidah from Yehudah and Ephraim shall be revealed. The appearance of Messiah when:

Isa 11:9-11 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.

10 And in that day there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem. 

11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea. 

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏah from the four corners of the earth. 

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim. 

(Rashi: ‘Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.’ See: https://www.chabad.org/library/bible_cdo/aid/15942/showrashi/true/jewish/Chapter-11.htm. Ariel: ‘The moment that Messiah Ben Yoseph ‘dies’ Messiah Ben David in full glory shall be revealed by the ‘unification’ of Yehudah and Ephraim, the revelation of Tzadik Elyon: Yah speaking again from between the Cherubim above the Atonement Lid of the Aaron Kodesh.)

14 But they (After Yah speaking again to us from between the Cherubim) shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them. 

15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals. 

16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.

This is a very distinct theory on the nature of Messiah from than that espoused within Christianity. The Messiah is a created being, the firstborn of all creation who existed as a ‘concept’ before the world began. Messiah existed as one of seven things created prior to our present reality. A created object has a beginning and an end. Whereas the infinite is, without any limitations whatsoever.

Pesachim 54a: Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah…….

Nedarim 39b The Gemara asks: Is that so? Was there uncertainty at that point as to whether Gehenna had already been created? But isn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, the Garden of Eden, and Gehenna, the Throne of Glory, and the Temple, and the name of the Messiah.

Bereishit Rabbah 1 "In the beginning of Elohim's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says Pro 8:22  “Adonai possessed me, The beginning of His way, As the first of His works of old. How do we know the Throne of Glory was? As it says Psa 93:2  Your throne is established from of old; You are from everlasting. The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says Hos 9:10  “I found Yisra’ěl like grapes in the wilderness. I saw your fathers as the first-fruits on the fig tree in its beginning. They themselves have gone to Ba‛al Pe‛or, and separated themselves to shame, and became as abominable as that which they loved. How do we know Israel was? As it says Psa 74:2  Remember Your congregation. You did purchase of old, The tribe of Your inheritance. You did redeem, This Mount Tsiyon where You have dwelt.  How do we know the Temple was? As it says Jer 17:12  An esteemed throne, exalted from the beginning, is the place of our set-apart place.  How do we know the name of the Messiah was? As it says Psa 72:17 Let His Name be forever, His Name continue (ינין)before the sun; And let them bless themselves in Him; Let all nations call Him blessed. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says Psa 90:2  Before the mountains were born, Or You had brought forth the earth and the world, Even from everlasting to everlasting You are Ěl.  and at the same time Psa 90:3  You turn man back to dust, And say, “Return, O children of men.” However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says Pro 8:22  “Adonai possessed me, The beginning of His way, As the first of His works of old. Pro 8:23  “I was set up ages ago, at the first, Before the earth ever was.  This is before that of which it is written Psa 93:2  Your throne is established from of old; You are from everlasting. Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, Elohim would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says Pro 3:19  Adonai founded the earth by wisdom; He established the heavens by understanding; Rabbi Berachiyah said: In the merit of Moses, as it says Deu 33:21  And he chose a first part for himself, for there a portion of a ruler was reserved; and there came the heads of the people, he executed the righteousness of Adonai, and His ordinances with Israel.  Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning Elohim created" refers to challah, as it says Num 15:20  Present a cake of the first of your dough as a contribution – as a contribution of the threshing-floor you present it. It also refers to tithes, as it says Deu 18:4  the first-fruits of your grain and your new wine and your oil, and the first of the fleece of your sheep, you give to him. It also refers to first fruits, as it says Exo 23:19  “Bring the first of the first-fruits of your land into the House of Adonai your Elohim. Do not cook a young goat in its mother’s milk.

I hope that you with the above in mind make a good study of this book and the other Jewish studies I post on this network. With the goal:

That there may emerge, under all Benay Israel, one complete true concept of The Righteous One as is in writing Pro 10:25 '......the righteous has an everlasting foundation.'

‘The Righteous One’ –singular-) has/is an everlasting foundation…….

In the Talmud (Yoma 38b) it is written:

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
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/is 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.

This ‘translation’ is based on a lot of Prayer and thinking, meditating, reading different translations and talking with a lot of people. Hoping for further ‘help’ in ‘translating’ from members: all the Lost Sheep from the House of Israel who renew themselves as “birds”, sing, praise and pray on behalf of all the holy people of Benay Israel (Jewish and not-Jewish Benay Israel!). That it may be said of all Ephraim Benay Israel,

'Now, it is written, “These are the offspring of Yaakov; Yosef”. 
[Yosef] is the aspect of Yesod, which is the aspect of the 
“Upper Righteous One” (Tzadik Elyon). He is also called 
“the small Vav” (Vav Ze’ira).......' (Shaar HaYichud The Gate of Unity chapter 36)

Following the Gaon’s own words:

“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)

Please click: Vilna Gaon's students letter to the Lost Tribes of Israel

Chapter 1 Kol HaTor - קול התור or "The Voice of the Turtledove"


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