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“The concept of the exiled Messiah is known in many Jewish sources, but in the form in which it is retold here, many of the details have clear kabbalistic connotations: the storm that carries the Messiah off is a symbol of the forces of evil, and the place of his refuge reflects the kabbalistic idea that the soul of the Messiah resides in the Garden of Eden [i.e. Heaven] until the time comes for him to appear… In a tantalizing detail, [Rebbe] Nachman seems to imply that the true Messiah has indeed come once, only to be rejected. To whom was he referring? Who among the false messiahs was the true one?”
-Rabbi Adin Steinsaltz, The Tales of Rabbi Nachman of Bratslav: Selections with Commentary, p. 32, 33
“The greatest of the great, and the redeemer of the redeemers, comes from the cursed of the cursed.”
-“HaRav [Yitzchak] Ginsburgh live in English in honor of the Lubavitcher Rebbe,” Jun 21, 2023, 1:36:09
ימ”ח שמו
Most of the following quotes of Rabbi Moshe Chaim Luzzatto were translated to English by Morris Hoffman from Isaiah Tishby’s book, Messianic Mysiticism.
“The esoteric meaning of the matter is that the Emanator, blessed be He, wished to demonstrate His unity, which is actually seen in the restoration of evil to good, in this way, that what seems to be His opposite is not other than He, but that He is everything, and the opposite is only apparently so, since in the end it is good; so that certainly His existence alone is what exists, and none other than He has existence… and as against all these He created evil, which is His opposite… and when it was finally seen how this opposite is not other than He, His unity was made absolutely clear.”
-Ramchal, Adir bamarom II, 38-9
“… The Emanator, blessed be His name, wished to reveal His unity, to show that “I am the first and I am the last” [Isa. 44:6], and in any event every curse would be turned into a blessing and all evil would revert to good… and after that there follows the acquisition of knowledge of all the Sefirot – that they all return to the supernal unity of Ein Sof, blessed be He. This has not been so well grasped in our times, it is indeed the essence of the faith of Israel to know the unity of the Emanator, blessed be His name.”
-Sha’arei Ramchal, ed. Friedlaender, 404
Kinat Hashem Tzeva-ot+
“and there they suffer from lack of light and many kinds of distress, and they are called sufferers of illnesses who suffer the sins of Israel. Chief of them all is the King-Messiah, that is, the yechidah [the highest level of the soul] created long ago which is about to become a crown for the redeemer with which he will redeem Israel, and the yechidah stands in the clothing and lack of light mentioned above.”
-Ramchal, Kinat Hashem Tzeva-ot, p. 16 (1888)
“sometimes that soul descends and clothes itself in the husk [kelipah], in such a way that the Sitra Ahra [the evil ‘Other Side’] surrounds it… and, while not adhering to the soul at all, deprives it of the light which ought to be revealed to it in accordance with its merit”
-Ramchal, Kinat Hashem Tzeva-ot, p. 16 (1888)
“and now the Shekhinah is in the midst of the husks [kelipos] and power has been given to all degrees of impurity to dominate Israel. But the above-mentioned yechidah and the other sufferers of illnesses together stand next to her clothed, like her, in the husks [kelipos], where they suffer great torments and their mystical condition is lack of light and diminution of the divine flow. But by this means Israel is given strength to endure the exile … and when he [the Messiah] is revealed, his tikun [rectification] will bring about the tikun of all Israel and he will prepare them all for redemption.”
-Ramchal, Kinat Hashem Tzeva-ot, MS, fos. 239v-240r
“If the Messiah had not undergone these torments, then Israel, Heaven forbid, would have perished, whereas through his sharing their affliction, and even more through his suffering on their behalf, although they remain poor and lowly in their exile, they continue to exist and they have been granted readiness for redemption“
-Ramchal, Kinat Hashem Tseva-ot, MS, fo. 241r
“But indeed you need to know that all this is in regard to Malkhut [the Sefirah of ‘Kingdom’], who appears on the face of it to have suffered injury, but this is not actually so, but with regard to the Messiah it is really so. Thus the Sitra Ahra laughs even at the Shekhinah, but in truth it is not as it appears to the Sitra Ahra, for they are mistaken in this, but as for the Messiah, it is really so, because he must indeed accept affliction in order to repair the faults of Israel. Hence ‘his form, disfigured, lost the likeness of a man’ [Isaiah 52:14]; this surprising statement is not an empty figure of speech but a statement of the truth, for he is indeed disfigured, [that is] certain.”
-Ramchal, Kinat Hashem Tseva-ot, MS fo. 246r
“And now I will tell you what is meant by the torments of the Messiah and the others who suffer illnesses: because of Israel’s sins, the access to the bounty of the Torah to which their rank would entitle them is diminished”
-Ramchal, Kinat Hashem Tseva-ot, MS fo. 241r
“And the King-Messiah is in the tomb, of which it is said “His grave was made with the wicked” [Isaiah 53:9] in the mystery of the great concealment, so that even this access, in the mystery of sekhel [‘intellect’] spelt with the left-hand letter sin, is greatly reduced for him’
-Ramchal, Kinat Hashem Tseva-ot, MS fo. 243v
“Since, as we know, the King-Messiah is perpetually shut in by a tight seal, it sometimes happens, because of the sins of Israel, that when he ascends to be purified and to be born in the mystical meaning of ‘I have this day given birth to you’ [Psalm 2:7], the Sitra Ahra is not willing to desist from shutting him in, and then he must-Heaven forbid- fall again as he did before, and the husks are further strengthened, too. You will understand, learned Sir, that this is a great and profound secret which I have disclosed to you, and you will realize that this was the source of many of the calamities decreed upon Israel, Heaven forbid, for the most part at a time intended for the coming of the Messiah, for the impregnation [ha’ibur] occurred and then came the fall [the abortion; nefilah]. But I cannot go much further into this even though these things are old; one should not say too much about them.”
-Ramchal, Igerot, ii. 224
“Against this [the situation where the Sitra Achra gain the upper hand and the staff is turned into a snake – Trans.] there is the Messiah, and that is the Yechidah which is made ready to crown the two Messiahs. This, too, belongs to the mystery of the staff… for in its place stands the Messiah, and by force of his authority he subdues the nations and raises up all the necessary Berurim [sparks which he sifts out]; but when the staff is transformed the Messiah too has the numerical value of Nachash, a snake, and the tikun is conveyed to him in a different way, in that he must go and clothe himself in the husks and be confined to prison there, deprived of light and the divine flow, and those are the diseases which he bears (Isaiah 53:4). And I say to you that that is what is meant by the statement that he sits at the gate of Rome (Sanhedrin 98a); and that is exactly what is meant by ‘his grave was made with the wicked’ (Isaiah 53:9) … and from there he sifts out the sparks which Israel needs.”
-Ramchal, Kinat Hashem Tseva-ot, p. 19
“For in the external realm he becomes satan and in the internal realm he becomes mashiach [Messiah]”
-Ramchal, Adir BaMarom, 192
“for the snake itself can be a good tikun [rectification] by overturning evil; and know that the King-Messiah must stand in this relationship during the Exile, precisely in order to overturn evil so that it is below the good… It is in this regard that the King-Messiah must gather strength in this mystery of the snake which has the numerical value of mashiach”
-Ramchal, Adir BaMarom, 192
“the King-Messiah, who stands in the mystical form of the snake, gathers strength in holiness and the Sitra Ahra cannot detach him’
-Ramchal, Adir BaMarom, 194
“Now all this applies to the Messiah in his mystical capacity as the snake; in that capacity, while he is in exile, he binds the husks [kelipos] together [and places them] below holiness, and then he is said to be ‘free among the dead (Psalm 88:6)’; it is to this that Scripture alludes in the verse ‘He has made me dwell in darkness like those who are long since dead’ (Lamentations 3:6), but he has no power to perform a tikun by way of fulfillment of a commandment but [only] by way of the Torah, of which it is said ‘And nothing is left except this Torah.”
-Ramchal, Adir BaMarom, 194
“But when he cast the staff to the ground and was no longer holding it, it reverted to its previous appearance and became a snake. Then Moses fled from it, for he saw that this made it a place of great danger; this refers to the breaking of the tablets [after the idolatry of the Golden Calf] when Moses cast them from his hands, for that is actually when there occurred the incident of the staff that turned into a snake… And when they depart, the Shekhinah descends to the lower world and there is death, and thenceforward the Messiah is given this attribute of existing in the mystical character of a snake.”
-Ramchal, Kinat Hashem Tzeva-ot, 19-20
“And from then onwards this characteristic of appearing in the mystical capacity of a snake is given to the Messiah, especially to the M[essiah] b[en] J[oseph], who is the mystical embodiment of the left.”
-Ramchal, Kinat Hashem Tzeva-ot, 20
“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up“
-John 3:14
“Since then the tikun has been prepared in the mystical mission of the two Messiahs… for the Messiah ben Joseph mystically represents the left, and he bears the character of the exterior which needs all these tikunim, and the Messiah ben David mystically represents the right which needs to be joined to it [to the left-Trans.], and the Redemption [will then be] complete.”
-Ramchal, Kinat Hashem Tzeva-ot, 20-1
“It is necessary that you should know that there is a great deal for the Messiah ben Joseph to do in regard to this matter, and this arose because of the mystical relationship to the left, that is, to Cain, for that is where the snake discharged its filth, and he needs to cleanse himself of it and thereby cleanse the world”
-Ramchal, Kinat Hashem Tzeva-ot, 20
“Esau was on the side of judgment [the left], the son of Isaac, but he was drawing from the three upper Sefirot (Gimel Rishonot; Chochma, Binah, Da’at). Therefore, it is written that Isaac loved Esau because he had game in his mouth, meaning because of the holy spark that was within him inside, that is, in the Gimel Rishonot. Because of that game, Isaac loved him, hoping that he might be corrected through it.
In another source, it is written that Esau, having been reincarnated as Yeshua, a disciple of Rabbi Yehoshua ben Perachiah, was rejected with both hands and punished, as it is written. For this reason, Chushim ben Dan killed Esau, cut off his head, and the head fell into the cave and was buried there with Jacob. This was because the holiness within him was only in his head, and therefore it was buried there.
And because he was drawing from the Gimel Rishonot (three upper Sefirot), which are the heads of Israel, such as Shemaiah and Avtalion, and Rabbi Meir and Rabbi Akiva [converts from Edom], it is said, “And I will destroy the wise men out of Edom.” Therefore, converts will not be accepted in the days of the Messiah, and after there will no longer remain any spark of holiness, the Messiah will come.”
-R’ Chaim Vital, Pri Etz Chaim, Gate of The New Month, Chanukah, and Purim 3:29-31
“Still, he [Esav] emerged first because he was meant to be a rectification (Tikkun) for Adam HaRishon. Thus, the text answers: He was red (admoni) because he was the reincarnation of David,”
-Megalleh Amukkot on Torah, Toldot 2””
If Yeshua was the reincarnation of Esau and Esau was the reincarnation of David, then we can confidently say that Yeshua was the reincarnation of David, which is exactly who the Bible says the Messiah will be. Now we can understand this statement in the Midrash,
“R. Joshua the son of Levi said: David has stated that if you should speak against Esau, who is your brother (by your father), you will ultimately speak against the son of your mother [also a Kabbalistic allusion to the son of Miriam]. This refers to Moses, the foremost of our prophets, against whom they spoke, as it is said: And the people spoke against G-d, and against Moses (Num. 21:15).”
-Midrash Tanchuma, Pekudei 7:2
“The Messiah ben David is from the side of the Tree of Life… but the Messiah ben Joseph is from the side of the Tree of Knowledge.”
-R’ Chaim Vital, Likutei Torah (Vilna, 1880), end of ‘Ezekiel’
“Know that all these things that we say about Jeroboam or about any of the others who are said to be the Messiah ben Joseph are not said with regard to the yechidah itself, which is not put into the man who is worthy of it until the tikun is complete… but it is upon the roots of the souls (neshamot) which are fit and ready to be redeemers in their generation that the yechidah which rests upon and crowns the Messiahs comes to rest, so that when we say of Jeroboam that he is the Messiah ben Joseph, we mean the root which was truly the one worthy that this yechidah should rest upon it; it is called, as it were, a branch of it [of the yechidah), for it is its instrument. And it was this [root| that had to clothe itself in a Gentile body as was said above, in the same way as Jeroboam clothed holiness in defilement by making the calves, because of which R. Akiva and his colleagues had to be handed over to death. It is, indeed, certain that this is a blemish which affects the root itself because its instrument is thus blemished, and correspondingly he, too [Messiah ben Joseph], had to be defiled, Heaven forbid, by the Sitra Ahra.”
-Ramchal, Kinat Hashem Tzeva-ot, 22
“Because of Jeroboam’s sin, he and his seed, being the two aspects, the messiahship and the souls of the messiahship, should have been defiled by idolatry … and I tell You that Jeroboam was already prepared for, and close to receiving, the messiahship, though he had not yet received it, but because he was close to doing so the souls of Joseph and Joseph’s son Ephraim joined him as is necessary for whoever earns the privilege of receiving the messiahship. However, because, meanwhile, he had brought a blemish upon himself, they, too, became blemished, and then, Heaven forbid, all souls have been defiled, the messiahship and its branches, but the power of Moses’ sufferings mended matters so that this would not happen but the messiahship would be saved and, for the seed, there would be the matter of R. Akiva ben Joseph which I have mentioned, and that would suffice.”
-Ramchal, Kinat Hashem Tzeva-ot, MS, fo 227r-v
“But the portion which falls to the Messiah ben Joseph is that he [must] clothe himself completely in all those souls which are worthy to be the Messiah ben Joseph, so, however, that it [his soul] lacks all power to act, and thereby suffers all those deaths, unlike the Messiah ben David. And the essence of his suffering is the lack of strength, for all the [exalted] levels are present in that man but they are altogether hidden and he is quite without strength … The Messiah ben Joseph should have received the light of the Torah in great abundance, but since he is shut off only a little light reaches him…”
-Ramchal, Igerot, i. 84
“that man was condemned [to be plunged] into boiling excrement, which was the foulest filth in the husk [kelipah]“
-Ramchal, Kinat Hashem Tzeva-ot, MS, fo. 227r
“And afterwards Messiah ben Joseph comes forth, his hand grasping Esau’s heel; the Sitra Ahra has a hold on the heels of holiness at the lower levels, and accordingly the Messiah ben Joseph must go into all parts of the husk [kelipah], even the heels, to extract every good part of it, for which reason ‘his hand grasps the heel of Esau’, and that is the underlying meaning of ‘on the heels of the Messiah’, that it is necessary to subdue these heels.”
-Ramchal, Megillat Setarim, 7
“And the Messiah who sees that [the Sitra Ahra] has this prize which he seeks, some lights of holiness, approaches him with flattery in accordance with the verse “with the crooked you are devious” [Psalm 18:27] in order to recover these sparks, but the Shekhinah is there watching over him to see that nothing untoward happens to him and he does not fall into their hands, Heaven forbid.”
-Ramchal, Razin Genizin, 108-109
“Truly many of the most important of these matters are contained in the prophecy of Isaiah ch. 53 in the verse [actually 52: 13-Trans.] “Behold, my servant shall prosper”‘, and also in the prayer of Jonah when he is in the sea, which is the selfsame matter as the Messiah in the midst of the husks [kelipos].”
-Ramchal, Kinat Hashem Tzeva-kot, MS, fo. 240r
“For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation.”
-Luke 11:30
“The second passage is in the same chapter in Raya meheimna 282a, where it says: ‘The wicked servant-girl is a grave and in it she imprisons her mistress’ etc., from which it would appear that this is how it must be for the Messiah, who is mystically equated with the Shekhinah: he must clothe himself in a husk [kelipah]… everything said here relates only to the soul of the Messiah and not to the body of the man who is worthy to be the Messiah.”
-Ramchal, Kinat Hashem Tzeva-kot, MS, fo. 228r
Maamar HaGeulah+
“According to another version presented in this homily, the ‘visitation‘ was in the nature of a ‘first coming in [biah]’ from the left, the attribute of Din (Judgement), and in the ‘remembrance‘ there would be a ‘second coming in’ from the right, the attributes of Hesed and Rahamim (Mercy and Compassion), and then the Messiah ben David would emerge from the husks [kelipot]… The source of the expressions ‘first coming in’ and ‘second coming in’ is a rabbinic saying in Sanhedrin 98b.”
-Isaiah Tishby, Messianic Mysticism, p.275
“Therefore [because of the deficiencies of the redemption in the ‘visitation’] it is followed by darkness, and so great is the darkness that the Torah is forgotten more and more, every hand has lost its strength and every arm is weak, until eternal light shines out, and therefore the prophet ends by saying: ‘Though I dwell in darkness, the Lord is a light to me’ [Micah 7:8]; here he is speaking of this darkness which is renewed after the visitation [pekidah] to which he has already referred: ‘Though I have fallen, I shall arise.’”
-Ramchal, Maamar HaGeulah, pp. 5-6
“The truth is that when the desire arose in the presence of the Only Ruler to redeem the Shekhinah and Israel, strength went forth from Him and began to descend through all the levels from level to level… When the strength drawn from the perfect root reached the Righteous One- the Tsadik [Yesod], who is called ‘the redeeming angel’ [Gen. 48: 16] in the Torah – this light descended and was revealed to the Shekhinah, his spouse, and it gave her strength which had not been granted to her from the day that Israel was exiled until that day. Then there took place a union such as had not occurred from the day aforesaid until now…. With the arrival of this Tsadik who entered into union with the Shekhinah, the blockage which, as I have said, had been created previously was opened up, and there was no longer any hiding of the face as there had been.”
-Ramchal, Maamar HaGeulah, p. 3
“But there are two things you need to know: [first], that the “hiding of the face” was removed only deep within, in the place of the souls of Israel, and not externally in the place of the servants and soldiers, and you should also know what is meant by “within”; and secondly, that the opening was only of short duration and did not continue but did its work and the gate has been closed again after it until a redeemer arises [to bring redemption] for ever‘”
-Ramchal, Maamar HaGeulah, p. 3
“When the time for the “visitation” arrived, T-t [Tiferet] awoke for the first time and sent Yesod down to the Shekhinah who was standing at the edge of the darkness. When she saw him she knew that it was T[ifere]t who had awakened although it was only Yesod who had come down, and that is why (Scripture, S. of S. 2: 8) said: “Hark! My beloved”, who is Tiferet. The meaning is: “I hear the voice of my beloved.” The truth is that she heard it only from afar and it was only Yesod who drew near to her, and it was of him that she said: “Here he comes, leaping over the mountains, bounding over the hill”
-Ramchal, Maamar HaGeulah, p. 6
“I will tell you what this arising is: there had been nothing but darkness and gloom for Israel, and they had had no one to comfort them in their great sorrow and distress, which increased from day to day. Hence their soul sank down into the dust, that is, the husks [kelipos], and when the time comes for the Tsadik to be united [with the Shekhinah] as I have mentioned, a comforter is found for them and the Shekhinah arises from this dust, and she gathers strength even though she is among the busks, for she has not yet gone forth, but she is not as she was before, brought low and moaning and, as it were, weltering in her distress, for now she has taken on the light of sovereignty and lacks nothing except the revelation of her reign to all the nations and all the rulers, which she will show them at the time of the remembrance [zekhirah] speedily in our days.”
-Ramchal, Maamar HaGeulah, p. 4
“To give light to those who sit in darkness and the shadow of death,
Luke 1:79
To guide our feet into the way of peace.”
“The people who sat in darkness have seen a great light,
-Matthew 4:16
And upon those who sat in the region and shadow of death
Light has dawned.”
“Understand this well, that from the time of the visitation onwards the crown for the Messiah has begun to be constructed. This crown is known to be the yechidah, and in the time between the visitation and the remembrance the man who has been ordained to carry out the Redemption is designated to undergo tikun and be ready for what he is to do. Therefore in those days he will ascend by infinitely great degrees, for then the Supreme King of kings will crown him with his glorious crown.”
-Ramchal, Maamar HaGeulah, p. 6
“There is one other blemish, and that is the washing of the feet. It is known that the hold exerted by [the forces of] uncleanness is upon these feet. It is written: “Her feet go down to death” [Prov. 5: 5], and the two Messiahs are these two feet which are to redeem Israel, but when the blemish grows strong in their root, they will be unable to muster the strength to carry out the redemption. Hence Scripture says: “I have washed my feet, how can I soil them?” [S. of S. 5: 31], which is actually a figure of speech, and it is as if it said: “I have soiled my feet, how can I wash them?””
-Ramchal, Maamar HaGeulah, p. 4-5
“You call me teacher and lord, and you say well, for so I am. If I then, your lord and teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you.”
-John 13:13-15
“But in the visitation it is not so [not as it is in the ‘remembrance’], for the tikun has not yet properly arrived, and here, therefore, Scripture says [S. of S. 2: 8]: ‘leaping over the mountains, bounding over the hills’. These mountains and hills are the dark mountains and gloomy hills of the husks [kelipos], and because Israel are imprisoned there he leaps over them. But now I will explain this matter to you thoroughly, and you will grasp an exceedingly great hidden truth: that some souls have been oppressed in the recesses of these mountains since ancient times, and to this day they have not left there because of the preponderant strength of the forces of uncleanness who will not allow them to leave, but they will leave before our redemption. And how will they be able to leave if they have been unable to do so up to the present? It will be by the great light which shines upon them in the visitation, for then the Righteous One [Yesod] to whom I have referred will leap over all the mountains and all the hills where those souls are, and when he arrives there, those souls will receive light from him and very great strength, and that strength will enable them to leave there. But the Righteous One will not stay long on the mountains and hills, for before the husk can become aware of his presence he must go on his way. You must realize that most of these souls are of the same generation as the Messiah; you already know why he is called a contemporary among the souls. But other very great souls, too, will go forth from then onwards in their proper time to undergo tikun so that the world will be full of a great and powerful light.”
-Ramchal, Maamar HaGeulah, p. 6
“Know that when the lights shine with this desire and longing, there will be drawn from them to all the souls of Israel a great and powerful light, and even though knowledge of it is not revealed, nevertheless their souls will have received this illumination and there will be put into their hearts [the desire] to return to the Lord their God and to seek Him.. and therefore there will be an awakening of redemption and repentance in Israel, and thence [comes] the vision for the appointed time [Hab. 2: 3] and holiness will be sanctified.”
-Ramchal, Maamar HaGeulah, p. 5
“And now I will sum up for you in a few words all that I have said to you so far, to ensure that you understand the matter correctly and do not err or stumble: the conclusion we have reached is that the visitation is a correction [tikun] of one disorder [resulting] from the Exile, namely the hiding of the face and concealment of the light. Therefore the Righteous One [the Tsadik] will come down and join himself to Malkhut, and there she will receive strength and might from him and will arise from the dust. Then all the souls which are sunk in darkness will likewise gather strength and leave there, and the Messiah will perfect [yetaken] himself and prepare himself to become a redeemer. Something else takes place in this period and is included in the tikunim of the Messiah, although I did not explain it above, namely the binding of the souls of all Israel in the crown which is being prepared for the Messiah, whereby the desire of all the people [is turned] towards their shepherd, and their love for him and faith in him is very great. This will result in perpetual peace and tranquility. All this is deep within and is not revealed outwardly.”
-Ramchal, Maamar HaGeulah, p. 6-7
‘And for all the strong hand’ [Deuteronomy 34:13], for at the time when it came about that the Shekhinah went down among the husks [kelipos] it was said of her (Jonah 2: 7): ‘I went down to the feet of the mountains; the bars of the earth closed me in for ever’, that is the wicked Lilith who planned to exert her strength against the Shekhinah so that she could not rise from there. But ‘You raised my life up from the pit’. When was that? [It means] the Lord my God, when there were joined together as one [His names] Y-K-V-K [and] Elokim, the complete name [with the pious substitution of k for h-Trans.], at which time it was said of Him: ‘He raises the poor up from the dust’ (Ps. 113: 7). And that is ‘Your hand’, on the part of I[ma] etc., and that is the visitation. ‘And for all the strong hand’: the hand [yad] is the yd of Shaday [the Almighty], by which [was conveyed]: ‘Shake yourself from the dust’ (Isa. 52: 2). Afterwards she [the Shekhinah] remained down there until she was totally perfected as was fitting. Thus ‘He raises the poor up from the dunghill‘ (Ps. 113: 7), this is the remembrance. ‘And for all the great terror’, at the time of which it is written: ‘The nations will fear the name of the Lord’ (Ps. 102: 16).
-Ramchal, Tikkunim Chadashim, Tikun 29, pp. 54-5
“that man was condemned [to be plunged] into boiling excrement, which was the foulest filth in the husk [kelipah]“
-Ramchal, Kinat Hashem Tzeva-ot, MS, fo. 227r
“Know that the visitation [is] by Yesod, as I have told you, and the revelation of the remembrance [is] by T”t [Tiferet], and therefore those two actions confer strength on the Messiah ben Joseph and the Messiah ben David to do valiantly for the future redemption.”
-Ramchal, Maamar HaGeulah, p. 3
“You need to know that the Moshiach is the Yechidah, as you have heard on previous occasions, and from the time of the destruction of the Beis HaMikdash (Holy Temple), it is said about him: “he was wounded for our transgressions, crushed for our iniquities” (Isaiah 53:5).”
-Ramchal, Maamar HaGeulah
“I will explain to you a certain secret which is completely sealed, and it concerns what is written, “Who is this who comes from Edom?” (Yeshayahu 63:1). This is the Tzaddik and he is the Mashiach ben Yosef. Be aware, after the Shechinah rests in its place, the Mashiach ben Yosef will return and his root will become strengthened.”
-Ramchal, Maamar HaGeulah
“Come and see, the beginning of the tikun takes place in the mystery of the visitation [pekidah], its end and perfection occur in the mystery of the remembrance [zechirah].”
-Ramchal, Razin Genizin 69-70
“At that time she conceived and bore a child, that is, Messiah ben Joseph, whose tikunim began from the time of the visitation, and the mystery is for the wise, but because they were hidden and not revealed he was regarded as being like an embryo which is in its mother’s womb and has not been born, but when the time of the remembrance arrived and all his tikunim would be revealed, then [the words of Scripture would apply]: “she bore [him]“, that is certain”
-Ramchal, Razin Genizin 69-70
“At that time [in the ‘remembrance’] [the verse] “G-d has removed my shame” [will apply], for during the whole of the visitation tikkunim [rectifications] were performed, but because the strength of the Sitra Achra [the evil ‘Other Side’] was great there were tikkunim which were begun and not finished, as is known. This caused great disgrace. But in the time of the remembrance when the strength of the Sitra Achra has been weakened thus, all the tikkunim will be completed and the disgrace will be made to pass away, [so that] “G-d has removed my shame“, certainly…'”
-RaMChaL, Razin Genizin, 70 (Tishby)
“Now as he drew near, he saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation.” Then he went into the Temple and began to drive out those who bought and sold in it saying to them, “It is written, ‘My house is a house of prayer,’ but you have made it a ‘den of thieves.’ ” And he was teaching daily in the Temple.”
-Luke 19:41-47a
“”Ephraim is my dear son”, this is Messiah ben Joseph whose tikkunim began from the time of the visitation; he endured many curses and insults, and nevertheless held fast to tikkunim and with great love strengthened himself to bear the afflictions of the Exile, and because of this he is dear to the Holy One, blessed be He … “The child of [my] delights”, two delights, one from the visitation and one from the remembrance”
-RaMChaL, Razin Genizin, 70 (Tishby)
“The Messiah has redeemed us from the curse pronounced in the Torah, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”)”
-Galatians 3:13
“This is said of the Messiah ben Joseph, for all the trials and tribulations that befell him in the time of the Exile will become a crown upon his head in the time of the Redemption”
-RaMChaL, Razin Genizin, 86-87 (Tishby)
“When he was among the husks [kelipos] he was called many bad names, but when he comes out (future tense-Trans.] thus, [the words of Scripture will apply:] “She fthe Shekhinah| called his name Mosheh [Moses], ‘because I drew him out mesbitihu] of the water’”, for he was no longer among the husks who had been hiding him.”
-RaMChaL, Razin Genizin, 86-87 (Tishby)
“This is as is written in Scripture: “She took an ark of gome (“papyrus reeds”) for him.” What is gome? It is dam [“blood’; the consonants of dam have the same numerical value, 44, as those of gome], because until now he has been dam and not Adam, for which reason accusations could prevail against him. “And she covered it with chemar [‘bitumen’ or clay]”; this is the racham (Aramaic, ‘womb’: Hebrew rechem; same three consonants as chemar) of Avraham, of whom it was said: rachem arachamenu etc. (‘I will surely have compassion on him)’: Jer. 31:19 – the verse beginning ‘Is Ephraim my dear son…’] and this racham turned into this ark to save him from the Sitra Ahra, but he is chemar and up to now has not achieved his full perfection, and when he is perfected chemar will be made into rachem in perfect tikun… “To know what (mah) [would become of him]”, for the accusation was entirely because Adam was not perfected. All this is alluded to in the word gome as I say, but when Adam is perfected the Sitra Ahra will be weakened. That is why [Scripture is to be understood as saying] “to know [that] he will become mah,” precisely mah [which has the numerical value as Adam, 45]”
-RaMChaL, Razin Genizin, 86 (Tishby)
The same three consonant root for ‘chemar’ (חמר) is the same as ‘cherem’ (ח-ר-מ), one who is excommunicated or taboo (e.g. what is given to the Priests), and also ‘chamor’ (חמר), the ‘donkey’ on which the Messiah rides. Yeshua was sold to the Priests and is now hidden among the Kelipos of the nations, cursed and suffering still for the sins of Israel. May he be redeemed immediately, together with all of Israel! Amen.
More Ramchal
“And when everything is completed above, the rectification will descend upon the two Messiahs, who are Messiah ben Joseph (Yesod) and Messiah ben David (Malkhut), and they are one. This is what is meant by “and they shall be one in your hand.” Regarding that time, it is said, “How beautiful are your feet in sandals.” The idea behind the word “one” (אחד) is that the letters אח (Aleph and Het) have a numerical value of 9, representing the nine Sefirot from Keter to Yesod. The letter ד (Dalet) in “אחד” represents Malkhut, which is poor and humble. The word “אחד” (Echad) signifies the connection of the ten Sefirot as one.”
-Ramchal, Tikkunim Chadashim, p. 126
“Because of this, since he [Adam] sinned with the Tree of Knowledge, death was decreed upon him to rectify the act of eating from the Tree of Knowledge. And just as death was decreed upon Adam to rectify the sin, so too was death decreed upon the generation of the Wilderness, as it is said, “In this Wilderness [they shall die]…,” to rectify the sin (Numbers 14:35). And it was also fitting for Mashiach ben Yosef to die like Adam HaRishon on the sixth day after midday (Friday afternoon), in order to rectify everything with complete rectification. And from there onward, the two trees [or ‘sticks’], the Tree of Life and the Tree of Knowledge, will be joined together to become one complete unity.”
-Rabbi Moshe Chaim Luzzatto, Razin Genizin, p. 133
This is exactly when Yeshua was crucified, on ‘Good Friday…’
Eye To Zion 
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