Chapter 1

Contents:

Our mission, the mission of the great Gaon, light of Mashiach ben Yosef, with regard to the final generation, is as follows: “According to Rabbi Eliyahu, all the steps, all the rules and details concerning the period from the beginning of the Redemption until its conclusion, which include the ingathering of exiles and settlement of the Holy Land--all these are the assignment of the first mashiach, Mashiach ben Yosef. They derive from the left side, that is, from the quality of Din, which prevails when the awakening starts from below, naturally, as occurred at the time of the Second Temple, during the reign of Cyrus. Later on, the redemption will be completed with the quality of Chesed (i.e., Lovingkindness)on the right side, with Mashiach ben David.”

The Gaon’s basic approach is contained in the words od Yosef Chai, which means, Yosef is still alive.-- “As we stand on the threshold of the Redemption, we must learn well all the 156 characteristics, aspects, appellations, and special attributes of Mashiach ben Yosef. We must also study well the secrets regarding the beginning of the Redemption that are hinted at in the holy compositions of the Vilna Gaon--so that we shall know the way and what will happen as illuminated by the Gaon who lights up our path until, with God’s help, the day is established.”

1. As we stand on the threshold of the beginning of Redemption (when “the songbird’s time has arrived, ” which is the year 542 of the 6th Millennium), at the Vilna Gaon’s behest and with his holy blessing, and with the help of God, we are obligated to learn and understand all the paths of the footsteps of the Mashiach and the manner of future deeds, in accord with the mission and instructions of the Vilna Gaon. The Gaon merited being the light of Mashiach ben Yosef, in order to promote the ingathering of the exiles and to reveal the hints in the Torah regarding the footsteps of the Mashiach ben Yosef. He was therefore sent down from Heaven [this is based on the words, [Isa. 60:22] “the smallest will become a thousand, ” etc., and this hints at the number 999 which is in the sefira Yesod, and the root of the or elyon at the high level of the angel Metatron, who is the Angel of Interior. All the hints about the beginning of the Redemption and the secrets concerning the footsteps of the Mashiach, until and including the very end were revealed to the Gaon. He wrote about the final end at length in his commentary on the Sifra Dezniuta, adjuring others in the name of the God of Israel not to reveal it. After many of his students had promised him faithfully to go to Zion and begin working there on gathering in the exiles when the awakening starts from below, with the help of God, then the Gaon revealed to them all the steps of the beginning of the Redemption. According to a major principle of the Gaon that appears in Sifra Dezniuta, everything that was, is, and will be in all the upper and lower worlds, as well as all the general and personal things that will happen in every generation--all these are hinted at in the Torah (see below, Chapter 3, for hints in holy works).

2. According to the Gaon, all the work involved in gathering in the exiles, building Jerusalem and broadening the settlement of the land of Israel so that the Shechina will return to it, all the principles of the work and all the major and minor details are connected to the mission and role of the first mashiach, Mashiach ben Yosef. Mashiach ben Yosef is the miraculous power who will assist every act done when the awakening starts from below, in a natural manner, because he comes from the earth. Mashiach ben David, however, will come from Heaven as revealed by the different aspects of Rachel and Leah, and as known regarding the footsteps of the Mashiach and the revealed end. Mashiach ben Yosef himself is a composite of two aspects: on the one hand, he is Yosef the son of Rachel of the land; on the other hand, he is Yosef son of Jacob from Heaven. It is therefore incumbent upon us to learn and to understand all the 156 characteristics [qualities], appellations, and all aspects and special attributes of Mashiach ben Yosef (as explained below in Chapter 2). These will be a light for our feet and direct us what to do and how, in connection with what lies ahead, with the help of the Redeemer of Israel, may it be speedily in our day.

3. According to the Vilna Gaon, if Israel does not have the merit, then the beginning of the Redemption will occur with an awakening from below, as occurred during the time of Cyrus, during the Second Temple, as an act from the left side, that is, from the quality of Din. That is what is meant by “his left hand is under my head, ” which refers to Mashiach ben Yosef. This will occur with the permission of the kings of the nations. Later on, the complete Redemption will come from the right side, that is, with the quality of Lovingkindness, and by the line of Mercy according to what is written, [Isa. 43:5] “and with abundant mercy I will gather you.” According to the Gaon, the ingathering of exiles at the beginning of the Redemption will proceed by means of deliverance and ransom, as is written, “then the ransomed of the Lord will return, and come to Zion with glad song” [Isa. 35:10]. All this will be accomplished by Mashiach ben Yosef: The deliverance will be from enslavement of the body and enslavement of the soul. The word has two meanings: it refers to the fact that they will return to Zion as is written: “they will come to Zion.” It also refers to the fact that they will repent [ comes from the same root as repentance] as revealed by the words, “they will achieve joy and gladness.”

A most important principle of the Gaon is that everything that will occur upon completion of the Redemption will begin at the beginning of the Redemption and gradually proceed, by the 999 footsteps of the Mashiach, which are compared to the footsteps of the flock.

4. 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 mashiach, began to move in his holy spirit, to uncover mysteries in the Torah little by little in accord with the mission of the first mashiach. These were revelations of the deep mysteries and profound secrets associated with the footsteps of the Mashiach, 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 Eliyahu 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 Mashiach, 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 Mashiach’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 Yosef... 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 Mashiach of the beginning of the Redemption, namely, Mashiach ben Yosef.

5. Through his holy spirit, Rabbi Eliyahu, the Vilna Gaon, knew exactly where the name and destiny of each member of Israel were hinted at in the Torah, each man according to the flag of his forefathers, according to the root of his soul, and the merit of his forefathers. The Gaon knew this on the basis of hints which he understood based on the use of gematria [numerology, a system in which every letter of the Hebrew aleph-bet has a numerical value] and notrikun [acrostics--a system in which sets of letters, such as the initial or final letters of the lines, taken in order, form a word or phrase]. He even found many hints (52 hints) regarding himself and his own great and holy mission in connection with the ingathering of exiles (see below, Chapter 3).

6. According to the Gaon, Rabbi Eliyahu of Vilna, below are the seven major principles connected with the approach called the footsteps of the Mashiach, which is based on the sentence, “on each stone were seven eyes [apertures]” [Zach. 3:9]:

a. “Yosef is still alive.” The basic approach of the Gaon is encapsulated in the principle “Yosef is still alive, ” meaning that the Mashiach ben Yosef 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 Mashiach ben Yosef 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 Eretz Israel, and our regular, daily prayers for the life and success of Mashiach ben Yosef. Those who occupy themselves with gathering in the exiles, lighten the afflictions of Mashiach ben Yosef during the period called “the footsteps of the Mashiach.” The decree regarding the death of Mashiach ben Yosef 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 Mashiach: the suffering will come gradually, together with the 999 footsteps of the Mashiach, 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 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 — ???-- 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 — ???. 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.

7. [b]. 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.

8. [c] [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.”

9. [d]. ! 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” (as explained below in Chapter 3).

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.

10. [e]. 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].

11. [f]. 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].

12. [g]. 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 (see above section 9 [d], and below Chapter 3).

13. There are seven ways for the beginning of the Redemption to occur in practice, with the help of God. [a] 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.

14. [b]. to walk [act] 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. See below, chapter 2, regarding the 156 aspects of Mashiach ben Yosef.

15. [c]. 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.

16. [d]. 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.

17. [e]. 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.

18. [f]. 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.

19. [g]. in righteousness [also: with charity-charity is considered a deed of 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.” Many other commandments of the Torah are included and concealed here, as explained below in chapter 7.

20. Yosef is still alive. -- The independence of Mashiach ben Yosef is related to three categories: a) the Mashiach ben Yosef from above is Metatron, the Minister of Interior; as is known, Yosef is Metatron. Both of them are from the light from above, and both are in the sefira Yesod, and active in the war against Armilus (especially in the war of Gog and Magog). He is helped by Seraiah ben Dan. b) In every generation one Mashiach ben Yosef from below appears. He is a righteous person, a foundation of the world, who because of his deeds and the root of his soul, merits acting for the salvation of Israel, carrying out helpful deeds and glorifying the Torah through his dedication. Thus he reaches to the high level of Mashiach ben Yosef, which is 999 in the sefira Yesod.c) Mashiach ben Yosef who is present in every house of Israel in general, according to what is revealed by the words “remnant of Yosef” which was said about all of Israel in general and regarding every man of Israel in particular. Mashiach ben Yosef resides within the 999 sparks of many a soul in Israel, in those who merit carrying out deeds that promote the ingathering of exiles, etc. Whoever merits, on the basis of his deeds as well as the merits of his forefathers, carrying out deeds that are characteristic of Mashiach ben Yosef, is considered a spark from the root of the soul of Mashiach ben Yosef -- each according to the level of his deeds.

21. Yosef is still alive. All three Hebrew words are from the sefira Yesod.The first word od’ is in the sefira of Hod, on the left side line. ‘Yosef’ is from the sefira Yesod of the middle line. ‘Chai’ is from Nezach of Yesod on the right side line.

22. Yosef is still alive. The light of Mashiach ben Yosef has three levels: a) Mashiach ben Yosef from the land, in line with Yosef, son of Rachel, from the aspect of recipient. b) Mashiach ben Yosef from Heaven in line with Yosef son of Jacob, from the aspect of one who gives and influences. c) Mashiach ben Yosef from both Heaven and Earth, revealed in the words “even all in the Heavens and Earth.” is in the sefira Yesod. In gematria “all in the Heavens and Earth” equals Mashiach ben Efraim” [741]. Likewise the value of “horn of salvation, ” is 741 in gematria, and, according to the Gaon, this refers to Mashiach ben Efraim. Every act of ransom and saving by Mashiach ben Yosef is aided by Mashiach ben David in line with the incident in which Judah saved Joseph. According to what is written: “What profit is it if we sell our brother and cover up his blood?” etc. By saving Yosef, Judah merited being the one from whom the kingdom of David descended.

23. Yosef is still alive. Our forefathers and many of the Prophets of God, kings of Israel, and many of the Tannaim and Amoraim, many of the great men of Israel and the men of deeds in every generation were in the line of Mashiach ben Yosef. The first one was our forefather Abraham, as revealed in the words, “whereby will I know that I will inherit it?” As known, wherever the term inheritance’ is used in connection with Eretz Israel, it is in the line of Mashiach ben Yosef.This is hinted at in the word “I will inherit” which in gematria equals Mashiach ben Yosef [566]. Our forefather Abraham started the beginning of the first Redemption, that is the redemption of the holiness from below, which is the land of the Land of Israel [Eretz Israel]. Our forefather Isaac was in the line of the Mashiach ben Yosef from the time he was bound as a sacrifice. His name even hints at " end of life. Our forefather Jacob was in the line of Mashiach ben Yosef from the time he fought the Angel of Esau, after which it says, “Jacob came to Shalem.” Shalem, to Succoth. Judah was in the same line, from the time he saved Yosef; Yosef, from the time of his first dream; Moshe Rebbeinu, from the time he took along the bones of Yosef. Joshua son of Nun was the first who fought in the battle of the Lord against Amalek. Both Saul and David fought in the war of the Lord. And it is known that every war of the Lord is considered to be in the line of Mashiach ben Yosef, etc., etc. During recent generations, the Holy Ari and his special student, the holy and pure R. Chaim Vital, and the Holy Rabbi, author of Or Hachaim were also in the line of Mashiach ben Yosef as is known. And in the last generation, it was the Gaon, our Rabbi, Rabbi Eliyahu, light of Mashiach ben Yosef whose light goes before us, and whose light increases until the day will be established. A few of his students, who fulfilled his commandment regarding the vision of Zion to accept and be inspired with his spirit and his great light, are also in the line of Mashiach ben Yosef.

Yosef is still alive. A righteous person lives by his faith. Together with all our activities connected with the mission of Mashiach ben Yosef, we are commanded and it is incumbent upon us to pray a great deal for the life and success of Mashiach ben Yosef. Our entire existence is revealed by the words “remnant of Yosef, ” through whom the ingathering of exiles will be accomplished. This refers to the Mashiach ben Yosef from below who is present in every generation. We must pray that he not be killed by the wicked Armilus, that he should not die before he carries out completely his holy mission, that he should be able to stand up against Armilus who seeks to cause him to fail in all his ways; that he should maintain his faith in his great and holy mission until his last day. This is what is meant by, “a righteous person lives by his faith, ” referring to Mashiach ben Yosef from above--that his light should not go out, the light that connects the middle column of the [the Shechina] with our Father in Heaven which is the center bolt that connects Yesod and Malchut as well as Yesod to Tiferet in the middle line, the line of Compassion. King David, of blessed memory, prayed many prayers on behalf of Mashiach ben Yosef, that he should not die, but Israel’s poverty should help annul the decree against Mashiach ben Yosef, as revealed by the words, “I was brought low, and He saved me” which is one of the prayers that King David, of blessed memory, prayed on behalf of Mashiach ben Yosef, as explained by the Gaon. We are especially obligated to pray as follows (the English translation follows the Hebrew paragraph):

The prayer “Yosef is still alive” (which begins: “Have mercy, our Father in Heaven, on the remnant of Yosef, ” etc.), the prayer of Amidah “On the throne of David your servant, ” in the blessing “Build Jerusalem, ” the prayer, “The descendant of David, we hoped for your help all day, who causes the horn of help to sprout.”“A prayer of the afflicted, when he faints” (Ps. 102:1), and there also, “Have mercy on Zion, for it is the time to favor her, etc., for your servants have cherished her stones etc., so nations will fear the name of the lord, ” etc. “I love [Him] for the Lord hears” (Ps. 116:1). There, too, “I was brought low, and He saved me.”“From the straits” (Ps. 118), and also there, “I will not die, for I will live” etc. “The earth is the Lord’s, and the fullness thereof” (Ps 24), and also there, “Who will ascend the mountain of the Lord” [Ps. 24:3] etc. “Wait at my right hand” (Ps. 110), “The Lord will answer you in the day of trouble” (Ps. 20:1). “For the waters have penetrated unto the soul” (Ps. 69:2), and also there, “Save me, O God, for the waters have penetrated unto the soul.” Also there, “”For God will give salvation to Zion and build the cities of Judah; they shall dwell there and shall take possession of it once more.”“The wilderness and the parched land shall be glad, ” etc. (Isa. 35: 1). Also there, “Then the ransomed of the Lord will return, and come to Zion with glad song” (Isa 35:10) etc. “I was jealous for Zion with great jealousy” (Zach. 8:2); and also there, “For as the seed of peace, ” (Zach. 8:12) etc. “Even mount Zion, the uttermost parts of the north” (Ps. 48:3). “Lord, in Thy strength” (Ps. 21:2), and also there, “He asked life of you; you gave it to him. You gave him length of days” (Ps. 21:5). Also according to the Holy Ari regarding the Mashiach ben Yosef in the prayer: “The throne of David” and according to the Gaon in ! Tikunei Zohar Chadash. “When God returns, etc., we will be like dreamers” (Ps. 126:1). “O Lord, do not rebuke me in Your anger” (Ps. 6:2). “Stir up jubilation to God of our strength” (Ps. 81:2) “He placed it as testimony in Yosef” (Ps. 87:6), “In distress you called out, and I rescued you” (Ps. 81:8). “His tabernacle in Shalem” (Ps. 76:3), also there: “He broke the flames of the bow” (Ps. 87:4), etc. “In you, O Lord, have I put my trust” (Ps. 31:2). “Because of all my oppressors, I have become a disgrace” (Ps: 31: 12). “I will exalt You, O Lord, for You have drawn me up from the depths” (Ps. 30:2). “Those redeemed by the Lord will say it” (Ps. 107:2). “That He might send them His word and heal them” (Ps. 107:20). “The Lord is my light and my salvation” (Ps. 27:1). “Though a camp should encamp round about me (Ps. 27:3) etc., to look upon the goodness of the Lord” (Ps. 27:13), etc.

In our deeds and with our prayers we help Mashiach ben Yosef, and by acting with all our strength when the awakening comes from below, we will achieve the unity of Mashiach ben Yosef and Mashiach ben David who are “the tree of Yosef and the tree of Judah.” At first they will be in your hands individually, and afterwards “they will be united in My hand.” The unity of both are the foundation for the unity of the Holy One blessed be He and the Shechina, and thus the completion of the Redemption.

We must learn and understand all the aspects, qualities and various attributes of Mashiach ben Yosef according to the approach of the Gaon of blessed memory who discusses this a great deal in his holy writings about what is revealed, and what concealed, so that we should know the entire road we must travel and all the ways of the deeds that are before us, because his light and spirit go before us and with us with the help of God.

All the deeds concerned with ingathering exiles in the Land of Israel in general, and in Jerusalem in particular, every general and private act, everywhere of everyone together or separately--all these depend on the existence and success of Mashiach ben Yosef. The existence and success of Mashiach ben Yosef depend on the awakening from below, on the fulfillment of the things and acts that are given and concealed in the 156 qualities, appellations and aspects of Mashiach ben Yosef as explained above and below, so that we participate with all our might in the suffering and special attributes until the highest level of “999 in the sefira Yesod, ” which means the 999 steps of the awakening from below. It says about that, “the smallest will become a thousand.” that means until the level of 1000, “and the youngest [will become] a mighty nation.” The smallest and youngest refer to Efraim, who is Mashiach ben Yosef. Then “I am the Lord; [even] in its time, I will hasten it.” All in all, there is a great obligation to pray devoutly for the life and success of Mashiach ben Yosef.