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    • Gaddi efrayim
      Gaddi efrayim

      Gaddi from Bet Yisra'el Witness about Messiah:

      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

      Yes! Baruch HaShem! 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.

      Rebbe Nachman of Breslev:
      “If the Tzaddik displays exceptional spiritual powers, the mystery does not lie in some notion of intrinsic superiority. The spirituality he possesses IS THE SPIRITUALITY OF THE TORAH ITSELF!! – for the Tzaddik is one who has brought his entire being so totally under the dominion of the Torah that his every thought is a Torah thought, every word he says is Torah, and every deed is for the sake of Torah. This explains why the Rabbis said, “How foolish are the people who rise out of respect before a Sefer Torah (Torah scroll) but will not stand up in honor of a great man (Maccot 22b). For the Tzaddik is one whose every thought, word and deed is a MANIFESTATION OF TORAH. It is in this sense that the Tzaddik is the perfect exemplar of the COVENANT – because the TORAH ITSELF IS THE COVENANT. The Tzaddik does more than merely conform to the letter of the Law. Even in what is permitted to him, he sanctifies himself to the ultimate degree. It is through his complete devotion to the highest ideals of Torah that the divine power of the Torah shines through him and gives him access to powers unattainable by those who have not reached a similar sanctity.”
      ⦁ The mission of mashiach in his role of suffering is to initiate the regathering of the exiles or gather the lost sheep of Yisrael among the nations
      ⦁ our Heavenly Tzaddik who embodied the soul of Torah and BECAME a covenant to the people.
      ⦁ LIGHT and Hashem's Y'shua (salvation) to the Goyim or Gentile nations.

      We understand that Yeshua-The Righteous One, was raised to the right hand of the Throne of Glory becoming “SHAR Ha PANIM being Connected with Mashiach ben Yosef. A Heavenly Tzaddik whose mission was to become a covenant for the people and to embody the solu of Torah and initate the gathering of the exiled souls of Israel.

      Yeshua , Our Heavenly Tzaddik, The Chosen One or The Anointed One for the heavenly mission of restoring the exiled of Israel who require a renewal or restoration of their covenant and become a light of salvation to the gentiles.

      We understand that Yeshua, Our Heavenly Tzaddik-The Righteous One, was raised to the Right Hand of The Throne of Glory becoming “SHAR Ha PANIM” ( Prince of the Countenance ) in the likeness of the verse in psalms: “Sit at My Right hand” hence, being elevated to a level higher than any of the angels, because the “Tzaddik Soul” is higher than the “angels” and being Connected with concept of first appearance of Mashiach ben Yosef -The Foundation of the world, who received the ‘soul’ of, The Messenger of His Presence – מלאך פניו., for through him the in-gathering of the exiles comes about and through the study of inner dimensional of Torah, in such way the redemption is brought closer until its full revelation of Mashiach ben David.



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