meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Modern Works/Kol HaTor/English/merged.txt"}
text: Kol HaTor
  קול התור
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  This file contains merged sections from the following text versions:
  -Kol HaTor : Chapter 3
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  -Kol HaTor
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  Kol HaTor
  
  
  
  
  
  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).
  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.
  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.
  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.
  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).
  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 — îáé-- 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 — îáé. 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.
  [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 as 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.
  [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.”
  [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 Nehemiah; 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 Nehemiah. 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 Nehemiah’ 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 Nehemiah 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 (Kiddushin 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 of 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 is 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.
  [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, loving kindness, 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].
  [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 Jerusalem Talmud). This is revealed in the words “and the gold of the land is good” [Gen. 2:12].
  [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).
  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.
  [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.
  [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.
  [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.
  [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.
  [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
  [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.
  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.
  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.
  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.
  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 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.
  
  
  
  [Jer.  31:9] “Efraim is my firstborn”; [Jer: 31:5] “Mount Efraim, ” [Jer.31:17] “Efraim wanders”; (Jer. 31:20) “Efraim is my favorite son” -- all these are basic aspects of Mashiach ben Yosef that appear in the same chapter. Efraim is called God’s firstborn, because he is the first Mashiach through whom the ingathering of the exiles will occur, which means the exodus from exile. Mount Efraim is so called because it leads Israel up to Zion, as we learn from the verse: “call out from Mount Efraim, ’Rise and let us ascend to Zion.’” The aspect ‘Efraim wanders, ’ signifies that Mashiach ben Yosef has no rest, he wanders from north to south, and from south to north, as written: “wake up North, and come to the South.” The initial letters of the 4 Hebrew words, , are equal in gematria to the value of Mashiach ben Yosef (566). “Efraim is my favorite son” is the aspect ‘Lovingkindness, ’ because Efraim himself is from the left side, that means, from the side of Din, and always accepts influence from the right side, that is, from the quality of Lovingkindness. This is the import of: “and he placed his right hand on the head of Efraim.” We are commanded to speak of him constantly: “for whenever I speak of him, I remember him better” (Jer: 31:20) etc. Efraim is the one who wages war against Armilus. In gematria, and are equal [331]. All the above-mentioned aspects are in the line of Yosef ben Rachel, from the land; thus this chapter speaks about Rachel--Rachel who weeps for her children. “Refrain your voice from weeping ... they will return from the land of the enemy” refers to the exodus from exile; “your children will return to their border” refers to the immigration (ascent) to Zion.
  (Hab. 3:16) “that I might rest in the day of trouble” -- In his commentary on Habakkuk, the Gaon explains that this verse refers to Mashiach ben Yosef. Likewise “the Lord will reply to you on your day of trouble, ” and, in the same chapter, “the Lord will save his anointed one.” As is known, wherever the term “salvation” appears, it connotes that characteristic of Mashiach ben Yosef.
  “truth springs up from the land, and righteousness looks down from heaven” (Ps. 85:12) -- The verse refers to Mashiach ben Yosef from the land, and to righteousness that is based on the quality of Din (Judgment). This is indicated by the verse that follows it: “yea, the Lord will give that which is good, and our land will yield its produce” (Ps. 85:13).
  “the stone which the builders rejected has become the chief cornerstone” (Ps. 118:22) -- As noted in the Zohar (on Bamidbar), the verse refers to an aspect of Yosef. In gematria, the initials of this verse [ ] equal [161]. In his blessings to his children, Jacob said about Yosef: “from there he became the shepherd, the stone of Israel” [Gen. 49:24].
  “[You shall have] a perfect and just weight” (Deut. 25:15) -- According to the Gaon, these words indicated that his first mission was being the light of Mashiach ben Yosef. Following the command to use a perfect and just weight, we read about wiping out Amalek, and immediately afterwards, we find: “when you come to the Land” [Deut. 26:1], which is similar to the verse “when you come to the Land and plant” [Lev. 19:23], etc. All these are thus related and of equal importance. From this the Gaon learned about his great mission regarding the revealed end. The Gaon wrote that “a perfect weight” is a characteristic of Din from the left side. Only when on his way to the Land of Israel, did the Gaon realize that he had reached the level of “faithful shepherd” [appellation of Moshe Rabbeinu] in the verse: [Isa. 54:7] “with abundant mercy I will gather you.” [Those words, in gematria, equal the Gaon’s name: ! .] Therefore, the Gaon felt that he did not have the permission of Heaven to enter Eretz Israel. He then directed his students to act like the aspect of Joshua: that is, to begin fulfilling the obligation of ingathering exiles.
  (Ps. 97:11) “light is sown for the righteous, and gladness for the upright of heart” -- This refers to another aspect of Mashiach ben Yosef. As is known, in general a righteous person is in the line of Yosef. For more details, see below (#109) concerning “when justice reverts to righteousness, and all the upright of heart follow it” [Ps. 94:15]....
  7.	(Lam. 2: 4) “the tabernacle of the daughter of Zion” -- This is the middle line, the line of compassion. Similarly, the “stone of Israel” is on the right, and the “House of Jacob” on the left.
  (Ps. 22:1) “the first rays of light before the dawn” -- In this Psalm we find: “my God, why have you forsaken me, ” which was the prayer of Queen Esther who was from the line of Mashiach ben Yosef. See below (#141). Our Sages said (Yerushalmi: Brachot, ch. 1) that the redemption of Israel will come about like the first rays of light before the dawn. They were referring to the beginning of the Redemption, the mission of Mashiach ben Yosef. In connection with this, as an additional explanation of , they also noted and referred to the mystery of Jacob’s blessing of Naftali: [Gen. 49:21] “a hind let loose.” This is in the line of Mashiach ben Yosef, from the aspect of “the firstborn of his ox” [see 11] which is explained by the Gaon in his commentary on Habakkuk (Ch. 2).
  (Ps. 69:36) “God will save Zion and build the cities of Judah” -- This is similar to the verse “I was brought low, and he saved me, ” which, according to the Gaon, was said about Mashiach ben Yosef, and thus is also in the line of Yosef.
  (Ps. 4:2) “in my distress, you relieved me -- Likewise, “in distress ... the Lord answered me and brought me relief” similar to the verse “He placed it as testimony in Yosef.” Whenever the verb “to call” to God from distress is used, and followed by God answering, this is in the line of Mashiach ben Yosef.
  (Deut. 33:17) “the firstborn of his ox is glory to him” -- an ox is the aspect of Yosef from the north side, from where Yosef comes when the awakening starts from below.In Tikunei Zohar it states: “Mashiach from below will awaken” (p. 30). See the Gaon’s explanation there. Similarly, in Midrash Tanchuma (on Genesis), it states that in the verse “those who send forth an ox to roam freely” [lit., the leg of an ox], the ox refers to Mashiach ben Yosef. See below (Section 85) for the aspect: “His land is blessed by the Lord.”
  (Gen. 28:3) “that God Almighty bless him" [Isaac’s blessing to Jacob when Jacob left for Padan-Aram] -- When spelled out as pronounced, "#" " becomes , its value equals 1000 minus 1, that is, 999, which is in Yesod, according to the Gaon in his explanation of the Hebrew alphabet (See Extracts of the Gaon). Also see The gates of heaven on the verse: “that God Almighty bless etc. The number 999 is the highest level of Mashiach ben Yosef when the awakening comes from below, as written: “the smallest will become a thousand, ” etc.
  (Ps. 126:6) “he will surely come with rejoicing, bearing his sheaves” -- According to the Gaon’s commentary on Habakkuk (Ch. 2), this verse refers to the two meshichim because the same verb is used twice, with a slight modification (lit.: come, he will come). The first one refers to the first mashiach: Mashiach ben Yosef; the second one, , to the last mashiach: Mashiach ben David
  (Ps. 5:4 ) “in the morning, I will direct my prayer to you, ” and wait expectantly -- The word “morning” is in the line of Mashiach ben Yosef. In gematria, equals [643] “as testimony in Yosef.”
  (Gen. 39:5) “the blessing of God ... in the house and in the field” -- This verse was said regarding Yosef. This blessing is included in the secret of the six names of God which, together, in gematria equal 156 (26x6). “Yosef” equals 156, and so does “Zion.”
  (Isa. 30:15) “in quietness and in security will be your might” -- In the same chapter, we find, “in returning and rest you will be saved.” The meaning of “in quietness” is like the verse “place it ! ‘in the ears of’ Yehoshua.” The word ! in gematria equals (70). “In returning and rest you will be saved” means ‘heh’ will return to ‘vau, ’ As it says in the Zohar about the word ‘Teshuva.’ Then ‘vau’ will return to ‘heh’ as explained in the Zohar which is the revelation of the Redemption, and in this manner you will be saved [see 21]. Also, there is a hint of this in the word which in gematria equals Eretz Israel [832].
  (Ov. 1:18 ) “the house of Jacob shall be a fire, and the house of Yosef a flame” -- The House of Esau will be stubble as our Sages said (in Tanchuma on) because the Angel of Esau will fall into the hand of the Angel of Yosef.
  (Num. 25: ) [ (Num. 25:12)] “ my covenant of peace” -- Both words are in Yesod and are used in connection with Pinchas, who is from the root of the soul of Yosef. Mashiach ben Yosef is also from the root of the soul of Pinchas.
  (Ps. 81:8) “in distress you called out, and I rescued you” -- This relates to the verses “as testimony in Yosef” and “in distress I called out to the Lord and He answered me with expansiveness [i.e., by bringing me relief]” (Ps. 118:5).
  (Joel 3:5) “among the remnant whom the Lord calls” -- The term ‘remnant’ refers to Mashiach ben Yosef. In gematria both and equal 566. In the verse quoted it states: “And it will be that whoever calls on the name of the Lord will escape, for in Mount Zion and in Jerusalem there will be refuge, and among the remnant whom the Lord calls.”
  (Isa. 30:15) “in returning and rest you will be saved” -- That is, when the letter ‘heh’ returns to the letter ‘vau, ’ as explained in the holy Zohar, then the letter ‘vau’ comes down to ‘heh.’ The holy Zohar explains that the Redemption is at ‘vau’ that is after the ‘heh, ’ which refers to Knesset Israel, draws near ‘vau’ during the awakening from below--this is the mission of Mashiach ben Yosef in the line of Yosef son of Rachel. (See above, 16, regarding the aspect, “in quietness and in confidence”).
  (Ps. 22:1) “the luster of the dawn and the fleetness of the dawn” -- Both are in the line of the first Mashiach.
  (Jer. 31:8) “with entreaties I will lead them” -- The word , which appears in the verse “weeping they will come and with entreaties I will lead them” etc., has the same numerical value in gematria as (566). The verse concludes with “Efraim is my firstborn, ” referring to Mashiach ben Yosef. “With entreaties, ” in order to atone for the sin noted in “when he entreated us, we did not listen.” In the holy Zohar we find that the word in gematria equals [34]. (See below, 27, regarding the aspect, “I was brought low, and He saved me”).
  Gavriel -- The angel Michael mitigates the quality of Din in Gavriel, because the root of Mashiach ben Yosef is in the line of Gavriel, meaning the quality of Din, as it says, “And the man Gavriel” (Daniel 9:21). Through Gavriel, Yosef fell into distress; and through him, Yosef became great. This is the explanation of my colleague, R’ Saadiah.
  (Ps. 103:4) “who redeems your life from the pit” -- This is preceded by the verse: “who heals all your diseases.” Redemption is in Yesod hinted at in the numerical value of the letters of as pronounced: .The value is 1194 as is the value of “His tabernacle [was] in Shalem, and his dwelling place in Zion, ” which makes the verses comparable, and thus part of the mission of the Gaon.
  (Song 4:12) “like a locked garden ... a sealed fountain” -- These are in the line of Tsofnat Paneach. The Gaon hinted that in gematria equals [156]. This is explained below in 98 from the aspect of “mystery.”
  (Ps. 116:6) “I was brought low, and He saved me” -- King David, of blessed memory, said this prayer to save Mashiach ben Yosef so that the latter would not die, as explained by the Gaon is his work . Mashiach ben Yosef is in the line of Joshua bin Nun.
  (Es. 9:30) “words of peace and truth” -- That means the unification of Yesod and Malchut, which is the mission of Mashiach ben Yosef.
  (Ps. 20:7) “the Lord has saved his anointed one” -- The entire Psalm that begins with “the Lord will answer you in your day of distress, ” is a prayer to save Mashiach ben Yosef so that the latter should not die. This is explained by the Gaon in his commentary on Habakkuk regarding the verse: “that I might rest on the day of distress”; and also in connection with !# [Ps. 20:3] “‘your help from the sanctuary”’ which hints at  “Mashiach ben Efraim’” because it equals it in gematria [741].
  (Ps. 126:5) “those who sow in tears will reap in joy” -- The footsteps of the Mashiach will be like this. Every good thing will come out of pain and distress. As written, “he who walks along weeping, bearing the measure of seeds, will certainly return with rejoicing, bearing his sheaves” (Ps. 126:6). This is in the line of “my sheaf rose and remained standing.” The verb ‘to come’ appears twice: , referring to the two Meshichim, as explained by the Gaon in his commentary on Habakkuk.
  (Ez. 36:8) “you, mountains of Israel, will send forth your branch” -- In the same chapter we find: “...and the cities will be inhabited, and the ruins will be rebuilt” (Ez. 36:10). Preceding this is the verse: “behold [I have spoken] in my jealousy.” All these are signs of the revealed end, according to our Sages (Sanhedrin 98a, Megillah 17b), as is also the verse: “for as the earth sends forth its sprouts, and as a garden causes its seeds to sprout forth, so will the Lord God cause righteousness and praise to sprout forth before the eyes of all the nations” (Isa. 61:11). This was the main aspiration of the Gaon, Rabbi Eliyahu. It is called the ‘revealed’ end after the ‘revealed’ world, from the aspect of Yosef ben Rachel, and after God who is ‘revealed’ by the purification of the holiness of the Holy Land and its fruit from the spirit of [the Sitra Achra], which is accomplished when fulfilling the commandments pertaining to the Holy Land.
  (Ps. 48:3) “Mount Zion on the sides of the north” -- For it is “fairest of sites, joy of the whole earth, ” a description similar to what was said about Yosef. According to the Midrash (Tanchuma), everything that happened to Yosef happened to Zion. For Mashiach ben Yosef is in the North according to the Midrash. Also, in gematria equals [156]. In the same Psalm is the verse: walk around Zion and encircle her, count her towers, etc. (v. 13), which refers to the five circles of holiness around Jerusalem.
  (Gen. 48:16) “the angel who redeems me” -- “The angel who redeems” is the Angel of Yosef. This means that as soon as Yosef was born, Jacob was able to overpower Esau. As known, the redeemer is in Yesod.
  (Ps. 111:3) “Hod and Hadar are His work, and His righteousness endures forever” -- Hod has the quality of Din. has the same meaning as in the verse: like the firstborn of his ox is his glory. Both Hod and Hadar are in the line of Mashiach ben Yosef according to the Gaon, as revealed in the mystery of the Hebrew alphabet (Likutei Hagr”a, p.40).
  (Isa. 60:22) “the smallest will become a thousand and the youngest a mighty nation” -- The ‘smallest’ refers to Efraim as is written: “his smaller brother will be more numerous than he, and his seed will be filled with nations.” The ‘youngest’ also refers to Efraim. The meaning is that if he reaches the level of 1000 minus one, that is 999 in the sefira Yesod, which is the final level of the awakening from below, then I am the Lord, [even] in its time, I will hasten it. The term ‘thousand’ means until 1000 exclusive of the number 1000, for the thousandth level will be completed with the clouds of heaven, completely miraculously.
  (Isa. 54:2) “expand the site of your tent, ” etc. -- The commandment to expand the borders is the mission of Mashiach ben Yosef as God had told the prophet Jonah, who was on the level of Mashiach ben Yosef, to restore the border of Israel (II Kings 14:25). Likewise the verse: “in distress...in expansiveness, ” means that it was his mission to expand the boundaries in the war against Amalek, who was the destroyer, according to the Midrash. “The enemy, the destructions are gone forever” which is related to the verse: “God wages war against Amalek.” The verb “expands” is used in opposition to the verb “destroys” [the order of the letters and are in reverse order in the two words].
  (Ps. 125:1) “Mount Zion never falters, but abides forever” -- Likewise, a righteous person never falters (Prov.12:6). As brought in the Midrash: whatever occurred to Yosef, occurred to Zion.
  (Song 2:12) “the buds were seen in the land, the songbird’s time has arrived, and the voice of the turtle-dove is heard in our land” -- This refers to designated missions, designated times and designated people. The buds are the designated missions, that is, the footsteps of the Mashiach. The songbird’s time has arrived: these are the designated times, that is, the ends and the times of remembrance. The voice of the songbird is heard: that is, the designated people, the special messengers. All of these are included in the mission of the first Mashiach.The voice of the turtle-dove is the sound that precedes the turtle-dove. The turtle-dove is Moshe Rabbeinu who comes with Mashiach ben David, the final redeemer.
  (Gen. 42:8) Yosef recognized his brothers, but they did not recognize him -- This is one of the traits of Yosef not only in his own generation, but in every generation, i.e., that Mashiach ben Yosef recognizes his brothers, but they do not recognize him. This is the work of Satan, who hides the characteristics of Mashiach ben Yosef so that the footsteps of the Mashiach are not recognized and are even belittled because of our many sins. (See below 103). Otherwise, our troubles would already have ended. Were Israel to recognize Yosef, that is, the footsteps of ben Yosef the Mashiach which is the ingathering of the exiles etc., then we would already have been redeemed with a complete redemption.
  (Gen. 49:24) “but his bow was emplaced firmly” -- This is a basic important principle for us: we must stand firm and very stiff-necked with regard to our holy work of gathering in the exiles that will be accomplished by the first Mashiach.
  (Gen. 42:6) “now Yosef [was] the ruler over the land” -- That is, he had overpowered all the forces of impurity, and this is one of the great tasks of the first Mashiach -- to eradicate the spirit of impurity from the land by settling the Holy Land, for the spirit of impurity rules in the Holy Land where it is desolate, and this is revealed in the words, [gematria: 832] “and the land will not become desolate.” Though this was said about Egypt, the reference was to [gematria: 832] Eretz Israel, in accord with the spirit of Yosef, and as affirmed in gematria.
  (Ps. 76:3) “His tabernacle [was] in Shalem, and his dwelling place in Zion” -- We have already explained that all the characteristics of Zion are in the line of Yosef as explained in the Midrash (Tanchuma, end of the parsha “Vayegash”). The Gaon saw in this verse [gematria 1200] a holy hint regarding his name including three generations of his family, i.e., ! [gematria 1200]. He adds: Just as the commandment regarding a succah is a command to do something, not to take from what is already made, so is the commandment regarding Zion.
  The upper light (in the Zohar, and in the Ari’s Book on Gilgulim) -- is the root of Yosef, the root of Metatron the minister of Interior whose value in gematria is 999. This is the meaning of (Deut. 60:22) “the smallest will become a thousand, ” which was said regarding Efraim as explained above (#35).
  (Deut. 32:7) “remember the days of old, understand the years of generation after generation” -- This refers to the first Mashiach who fights Amalek in an eternal war. The Lord wages war against Amalek in generation after generation. That is the mission of Joshua who was Mashiach ben Yosef.
  (Zach. 8:12) “the seed is of peace” -- Shalom [peace] is in the sefira Yesod, and therefore the seed of peace is ben Yosef, and the force of “‘shalom’” is the one that subdues “Esau.’” In gematria they are equal (376). We learn this from the verse: “...the seed is of peace, the vine will give forth its fruit, and the land...its produce.” The gematria relates this to the revealed end.
  (Ps. 21:5) “life he requested of You; You gave him length of days” -- This was said about Mashiach ben Yosef, as explained at length in the works of the holy Ari, in the section on intentions. This is one of the prayers included in the Psalms, that King David of blessed memory prayed for the life of Mashiach ben Yosef.
  ([mentioned in] Ex. 17:13) “the sword of Joshua” -- This is the sword of the first Mashiach who fights Amalek as revealed in the great force of the name of God that is concealed in the words “the war of the Lord” and in the combination of two names of God, "" (value of 91), that is also the value of the word [91] go out, used in connection with fighting Amalek.
  (Isa. 33:20) “visualize Zion, the city of our designated times” -- This is in the line of Rachel, as hinted at in the initial letters of the verse: , which in gematria [value: 238] equals [238]. It refers to Mashiach ben Yosef. The holy Ari considered this verse a hint that his own name was that of Mashiach ben Yosef (as brought in the section on gilgulim and in the section on kavanot in Pri Etz Chaim on the prayer beginning “and the throne of David, your servant” in the Amidah.
  (Ps. 16:6) “lots...in pleasant places” -- This refers to the lot of the first Mashiach.This is also hinted at in the verse: [ ] (Ez. 47: 13) two lots for Yosef.
  “the wisdom of scribes” (See ! Tikunei Zohar, Tikun 70, the Gaon’s commentary there) -- One of the matters listed by our Sages as connected with the footsteps of the Mashiach is that the wisdom of the scribes will stink (Sotah, 49). The Gaon explains in Tikunei Zohar (p. 139) that this refers to the wisdom in gematria hints, in the mystery of the chariot, and in numerology (commentary of the Gaon in Tikunei Zohar, p. 5), that are revealed by Mashiach ben Yosef. These are the mission of Rabbi Eliyahu, the Vilna Gaon, the light of Mashiach ben Yosef, who, as is known suffered greatly from derision regarding this.
  Good is in the sefira Yesod -- See the explanation of the Gaon regarding “tet” in the sefira Yesod: “whoever sees good in a dream, ” etc. This is a trait of Yosef, about whom it says: “A good eye will be blessed.” It is 999 in the sefira Yesod ( Likutei HaGra, p.41).
  “what is hidden is good” or “the North is good” -- according to the verse (Ps. 31:20) “how abundant is your goodness that you have hidden away” or “...that you have placed in the North.” This is the same aspect as mentioned above. The Gaon explains in the Song of Songs that the verse refers to the northern side, where all the good things are, as explained in the Midrash where it states that Mashiach ben Yosef is in the North.
  (Prov. 22:9) “one who has a good [bountiful] eye will be blessed” -- (in Likutei Hagr’a). That means 999 in the sefira Yesod, which refers to Yosef, as explained above, because he gave of his bread to the poor.
  “Yosef, son of Rachel and son of Jacob” -- Mashiach ben Yosef from two aspects: as son of Rachel from the land, and as son of Jacob from heaven. Sometimess both aspects are combined: Yosef, son of Jacob and Rachel. -- “even all in the Heavens and Earth.” In gematria has the same value as Yesod [80].
  (Ex. 17:16) “the hand is on the throne of God” [God swears]: “the Lord wages war against Amalek from generation to generation” -- This is the mission of Joshua who is Mashiach ben Yosef.
  “the unification of Yesod and Malchut” -- This is one of the principal missions of Mashiach ben Yosef:to unify heaven and earth, to unify the two meshichim, which means the tree of Yosef with the tree of Judah during the awakening from below with the joining of Jerusalem above with Jerusalem below by a rebuilt Jerusalem. Then it will be like a city that is united together (Ps. 122:3).
  (Ps. 118:18) “God has chastened me considerably, but has not given me over to death.” The entire Psalm, that begins with “in distress, I called out to the Lord, ” was said about Mashiach ben Yosef, as explained below (#88), from the aspect of the expansiveness on the part of God. In this sense it is connected to the verse: “I was brought low, and He saved me, ” according to the commentary of the Gaon, as explained below. This is one of the prayers that King David, of blessed memory, prayed so that Mashiach ben Yosef would not die.
  (Gen. 42:6) “Yosef [was/is] the ruler over the land” -- This refers to the fact that Yosef overpowers all the outer layers of impurity of Ismael and Esau.
  (Ps. 72:17) “may his name be perpetuated” -- “may his name be perpetuated forever, for as long as the sun endures.” In that same Psalm we find: “may the righteous flourish in his days, abundant peace beyond the days of the moon” [Ps. 72:7]. According to our Sages (Sanhedrin 98b)., the word is one of the names of mashiach, that is, it refers to Mashiach ben Yosef.
  60.	(Jer. 31:16) “there is hope regarding your end... and your children will return to their border” -- The entire Psalm, particularly from the verse beginning “behold I am bringing you from the North” was said about Mashiach ben Yosef and the ingathering of the exiles. Four traits of Efraim are mentioned in the Psalm (as explained above in 1 on “Efraim is My firstborn”), and all of them are from the aspect of Yosef ben Rachel, which means when the awakening comes from below until the final level of 999 in the sefira Yesod, which is divided into two: 499 1/2 on the left, the quality of Din; and 499 1/2 on the right, the quality of Lovingkindness. This is the meaning of “the smallest will become a thousand...” as explained above. Then the number 1000 will be completed on both sides when there will be [] 500 in vau, and [] 500 in heh. This is what is meant by.
  (Ps. 110:6) He will judge the nations filled with corpses -- The entire Psalm, beginning with “Sit on my right” was said about Mashiach ben Yosef, whose name is hinted at in the initial letters of the words going from left to right, just like the quality of Din starts at the left side. It is also written in this Psalm, from a river along the way he will drink. This refers to the quality of Lovingkindness, which is hinted at in the initial letters from right to left, just as the quality of Lovingkindness starts at the right side.
  Joshua bin Nun -- together with Mashiach ben Efraim who wages war against Amalek. Akiba ben Yosef is in the line of Joshua, and this is affirmed in gematria [391]. Likewise, it states [Ps. 132:6] “we heard about it in Efrata, ” which refers to Joshua from the tribe of Efraim (Zevachim 54b).
  (Isa. 14:32) “for God founded Zion, and in it the poor of his people take shelter” -- Yosef and Zion are in the sefira Yesod. Their rebuilding comes through poverty according to the trait of Mashiach ben Yosef, like the verse “I was brought low, and He saved me, ” and as it says, “in weeping they will come, and with entreaties I will lead them, ” as explained above (#23)--from the aspect of entreaties I will lead them.
  (Isa. 40:3) “make a straight path in the desert” -- The initial letters of these words from left to right hint at Mashiach ben Yosef. As is known, all the activities concerned with preparing the way and paving the road for the Redemption are part of the mission of Mashiach ben Yosef. “in the desert” hints at the revealed end; they are equal in gematria [279]. With this, the Gaon hinted to me concerning my mission from heaven, with the help of God.
  (Isa. 42:13) “like a man of war he will stir up zealousness” -- All war waged against enemies of God occur as part of the mission of Mashiach ben Yosef. The first one given this mission was Joshua bin Nun. The term means zealousness on behalf of God and Zion, and indeed, in gematria the value of is 156, as is the value of .
  (Ps. 102:14) “for it is the time to favor her” -- The Psalm also states: “You will have mercy on Zion.” All matters of mercy and comfort for Zion are part of the mission of Mashiach ben Yosef, and this is hinted at in the gematria of the words which equal [643].
  (Isa. 9:6) “David’s throne” -- This refers to Mashiach ben Yosef.In the same verse we find: “to establish it and sustain it through justice and righteousness.” Preceding this verse, the Psalm states: “for a child has been born to us” etc. According to the holy Ari (on the blessing )[see 127], there is a great and holy obligation when we say the prayer that we always concentrate on praying that Mashiach ben Yosef will not be killed by the wicked Armilus. As it says: “I will raise [] the fallen tabernacle of David” (Amos 9:11). Wherever the verb is used, it refers to Mashiach ben Yosef. See above (#133) about the aspect of “My sheaf rose.” This idea is also hinted at in the world (with a )which is equal to 566 [as is ]. The purpose of his work in gathering in the exiles is to establish David’s throne in our war against the wicked Armilus as revealed in the verse “the Lord wages war against Amalek.”
  (Isa. 61:10) “like a bridegroom who adorns himself with splendor” -- Adornment is part of the mission of Mashiach ben Yosef from the aspect of Yosef ben Jacob in the sefira Tiferet.
  (I Chron. 29:11) “even all in the Heavens and Earth” -- That is, in the sefira Yesod in the line of Yosef. The words in gematria equal [80]. Likewise, in gematria the words equal . [741] Mashiach ben Efraim.
  (Isa. 44:28) “he will fulfill all my desires” -- This was said about Jerusalem by Ezra and Nehemiah as part of the mission by Cyrus as noted in this Psalm: “who says of Cyrus, ‘he is My shepherd, ’ he will fulfill all my desires, and who says of Jerusalem ‘it will be built, ’ and of the Temple ‘it will be established.’” All this will be according to the quality of Din from the left side, as the mission of Mashiach ben Yosef.
  (Malachi 3:24) “the heart of fathers to the children” -- “Behold, I send you Elijah the prophet, ” etc. and he will return the heart of fathers to the children.” One of his missions is to revive the soul of Mashiach ben Yosef.This is hinted at in the words which is equal to the value of [643], and as is known, Messiah ben Yosef is from the root of the soul of Elijah.
  (Isa. 28:6) “counterattack” [lit.: return the war to the gate] -- The word is composed of the initial letters of Mashiach ben Yosef, whose mission it is to wage war against Amalek in the gates of Jerusalem at the entrance to the city.
  (Ps. 24:3) “who may ascend the Lord’s mountain” -- The initial letters of the first three words are the initial letters of Mashiach ben Yosef [though not in the same order], whose duty it was to gather in the exiles. Likewise the initial letters of [in that same verse] “who may rise within His holy place” are the initial letters of Mashiach ben Yosef .The term refers to building from the aspect ofô My sheaf rose.ö The words [24:5] “he will receive a blessing from the Lord, ” also begins with the initial letters of Mashiach ben Yosef. The word ‘blessing’ refers to planting, which can be affected by a blessing. The initial letters of the noun form of the second words in the three quotations just mentioned, that is, ' ' , form the word , and thus refer to the direction of the footsteps of the Mashiach .
  (Ps. 31:12) “because of all my enemies, I became a disgrace” -- The entire Psalm is one of the prayers that King David, of blessed memory, prayed on behalf of Mashiach ben Yosef, as it says: “you have known of the troubles of my soul” [Ps. 31:8]. Similarly, we find written in connection with Yosef: “because we have seen the distress of his soul, I was forgotten like a corpse from the heart. "how abundant is your goodness that you placed in the North [] for those who fear you.” The word indicates that this refers to Mashiach ben Yosef, because he is from the north [ ]. See above (#52) on the aspect “the North is good.” It says about the footsteps of the Mashiach, “for they have taunted the footsteps of Your Mashiach” (Ps. 89:52).
  75.	admonish to repent. -- not only Israel, but also the other nations, in the line of the prophet Jonah, who was the Mashiach ben Yosef in his generation, as explained in midrashim and in the holy Zohar. As is written: (Isa. 2:4) he will admonish many peoples; also, [ ] (Prov. 24:25) “for the admonishers it will be pleasant, and a good blessing will come upon them”; and also, (Isa. 11:4) “and admonish righteously the humble of the earth.”
  (II Sam. 22:34) “who made my legs like the hinds’” -- ‘My legs like those of hinds, ’ refers to both meshichim who lament in Netzach and Hod and stand in the gates of rebuilt Jerusalem. It is the mission of Mashiach ben Yosef to make these legs, the legs of the footstool of God in an equal and righteous manner 499 for the left section and 499 for the right section--together 999 in Yesod.
  (Gen. 49:24) “by the hand of the Mighty Power of Jacob; from there he became the shepherd, the stone of Israel” -- This is the blessing of Yosef with regard to the existence of Mashiach ben Yosef. The meaning is like the verse “ one stone has 7 eyes [apertures]” (The Holy Zohar on Numbers, p. 243).
  (Ex. 17:16) “God wages war against Amalek from generation to generation” -- All this is the task of Joshua, who was Mashiach ben Yosef, and this task has continued in every generation and has become more and more difficult in the footsteps of Mashiach ben Yosef, and this is the war against Armilus (as explained above in 67 from the aspect of David’s throne).
  A fountain of salvation. -- This is in line with joy according to our Sages (Succah 48), and refers to Mashiach ben Yosef. So in gematria equals Mashiach ben Yosef [566]. The Gaon told us that if he had been created solely in order to comprehend what our Sages meant (Ibid.) with regard to joy and happiness -- he would be satisfied.
  (Gen. 49:10) “nor a lawgiver from among his descendants” -- In the line of Yesod this is said about Mashiach ben Yosef. This is the explanation of the Gaon in Tikunei Hazohar (p. 36). There it is written: “The scepter shall not depart from Judah, nor a lawgiver from among his descendants” refers to the fact that both meshichim will exist in every generation.
  (Isa. 52:7) “he announces salvation” -- In that chapter, we find the words “the footsteps of the herald, ” which refer to both meshichim. But the verse, “he announces salvation, ” is written in the singular form because it refers to Mashiach ben Yosef. This is so, because whenever salvation during the footsteps of Mashiach appears, it refers to the mission of Joshua bin Nun and the mission of Mashiach ben Yosef. This is explained by the Gaon in his commentary on the verse “I will bear the cup of salvation.”
  (Num. 17:20) “his staff will blossom” -- Note the hints in this verse: the man I choose . The initial letters of the last three words [ ' ' ] are the initials of [ ' '] Mashiach ben Yosef, though in a different order. In addition, in gematria equals [358].
  (Isa. 32:20) “those that send forth the ox to roam freely” -- The Midrash (Tanchuma on Genesis) explains that in , the ox refers to Mashiach ben Yosef. [See 11.] Preceding these words, in the same sentence, we find: “happy are those who sow every wet place.” Also, in the same chapter it says: “and my people will dwell in a peaceful habitation and in secure dwellings and in tranquil resting places” [Isa. 32:18].
  “brings a redeemer” -- This is the mission of Mashiach ben Yosef. Redemption is in the sefira Yesod, which is hinted at in the gematria of the word (see the GaonÆs commentary on Tikunei Zohar).
  (Deut. 33:13) “his land is blessed by the Lord” -- This was said in the blessing of Yosef. It is on the right side, in opposition to “the firstborn of his ox is his glory” which is on the left side, the quality of Din. This is explained above as a matter of balanced measures. In gematria equals [985].
  (Lam. 1:16) “a comforter to restore my soul” -- This is one of the appellations of mashiach according to our Sages (Sanhedrin 98b), by comparison with the verse: “and the soul of the child was restored to his insides, ” which was said about Mashiach ben Yosef and according to what is explained in the Tosafot (Baba Metzia 114a).
  (Midrash Rabba) “Mashiach in the North” -- This refers to Mashiach ben Yosef who is in the North on the left side which is the quality of Din. Similarly, the verse: “how abundant is your goodness that you have placed in the North for those who fear you, as explained above (#52) from the aspect “the North is good.” See the Gaon’s commentary on the Song of Songs, where he explains that indicates the northern side.
  “expansiveness” -- (Ps. 118:5) “in distress I called out to the Lord, he answered me with expansiveness” [i.e., he brought me relief] -- Likewise, (Ps. 31:9) “You set my feet in a wide space.” Also there, (Ps 31:20) “how great is your abundance that you have placed in the north for those who fear you [see 19]. Similarly, (Ps. 81:8) “in distress you called out, and I rescued you, I answered you, ” etc. Also there, (Ps. 81:6) “as testimony in Yosef.” (Ps. 126) [118:5] from “distress” to “expansiveness.” Likewise, (Isa. 54:2) “expand the site of your tent, ” which is the task of Mashiach ben Yosef to restore the border of Israel which is the mission of the prophet Jonah who was Mashiach ben Yosef as explained above (#36), from the aspect of “expand the site of your tent.” Merchavia is one of the appellations of Eretz Israel, and this is revealed in the letters of the line of Mashiach ben Yosef as revealed by the word: the expanses of the river, because now God has expanded us, and we have multiplied in the land (Likutei Hagra revealed in the letters and the explanation there), and it reveals the secret concealed in (I Kings 17:21) “please return this child’s soul.” This is also the intent of the verse (Jer. 31:16) “your children will return to their border, ” that is, after returning from the enemy’s land, they will return to their own border.
  “equal measures” -- Mashiach ben David will not come until all measurements are equal [/accurate]. Mashiach ben David will not come until all the prices are equal (Sanhedrin 98a). This is related to the equally measured gardens mentioned by our Sages.
  (Jer. 32:12) Neriah -- This is one of the names of Mashiach ben Yosef. In gematria equals [265]. See below (#96) from the aspect of the revealed book. Likewise, the verse (Ps. 132:17) “I have prepared a lamp for My anointed.”
  (Ps. 126:6) “bearing the measure of seeds” -- This is a characteristic of Mashiach ben Yosef--going from distress to salvation--as explained by the Gaon in his commentary on Habakkuk regarding the verse: “that I might rest on the day of distress” [Hab. 3:16] [see 2]. Likewise, other verses: “it is a time of distress for Jacob, from which he will be saved”; “in distress” till “expansiveness”; “its weepers will become joyful”; “the bearer of sheaves will come in joy.” These are from the aspect “my sheaf rose.” The entire Psalm speak of the return to Zion, i.e., the ingathering of exiles, and that is the mission of Mashiach ben Yosef.
  Pursued -- “God always seeks the pursued” as is written (Koh. 3:15) “what has been, already exists; and what is to be, has already been; and God always seeks the pursued.” The pursued is the Mashiach ben Yosef who appears in every generation. I have already explained that there are hints in the words “God always seeks the pursued.” The hints are revealed through gematria, for the words equal [832] which is epitomized by Zion, which is in the line of Yosef according to the Midrash (Tanchuma on the parsha “Ki Tezeh”): whatever occurred to Yosef, occurred to Zion.
  (Ps. 31:13) “like the dead, I have been forgotten from the heart” -- In the same Psalm we find: “how abundant is the goodness that you have placed in the North for those who fear you, ” etc. Also in the same Psalm, we find: “you set my feet in a wide space.” He was forgotten like a dead man from the heart, means: he was forgotten from the heart-- from the heart of Jacob, because there is a decree regarding the dead that he is forgotten from the heart of a person, though not from his soul. Therefore, it is written about Jacob, “and he refused to be comforted.”
  “A youth” -- (Gen. 37:2) “and he was a youth” -- Four individuals were given the appellation ’ youth’: Yosef, Joshua, Metatron, and David.
  “A man’s soul is the lamp of the Lord” (Prov. 20:27) -- The words “lamp of the Lord” include the union of the three names of God: ' '. Altogether, in gematria, they equal [250]. Their uniqueness comes from the mystery of the sefira Yesod.
  The unsealed deed in Anatot” (Jer. 32) -- The two deeds mentioned in this chapter refer to the two meshichim. The open deed refers to Mashiach ben Yosef who is from the aspect of the revealed world . This is the mystery of the revealed end mentioned by our Sages. The sealed deed is from the aspect of Mashiach ben Dav id from the aspect of the h idden world . The unsealed deed is related to the four aspects o f Efraim as noted above (#1) in the discussion o f the aspect “ Efraim is My firstborn” and this is the intention of the revealed end.
  (Gen. 28:12) “a ladder was set on the Land and its top reached to Heaven” -- This is a quality of Yosef as known: whatever occurred to Jacob, occurred to Yosef, that all his deeds are in the awakening from below and he is helped by Heaven. See above (#69), for the aspect “even everything in the Heavens and Earth” [1 Chron. 29:11]. For Mashiach ben Yosef has two aspects: the aspect of Yosef ben Rachel, and the aspect of Yosef ben Jacob.
  “The secret of the Lord is for those who fear him” (Ps. 25:14) -- Whenever the word is mentioned, it refers to the mission of Mashiach ben Yosef as hinted at in the verse: “place it into the ears of Joshua.” In gematria, ! in the ears of, equals [70] and when the value of the letters of as pronounced are added up [i.e., ' '], they equal [566].
  (Song 4:16) “North, wake up; South, come” -- In gematria, the initial letters of the words: equal [566] Mashiach ben Yosef who first awakens in the North. As it states in the Midrash: The mashiach is in the North. Therefore the beginning of the ingathering of the exiles is from the land of the north, as is written: “behold, I will bring them from the land of the North” (Jer. 31:7). In the same chapter we find: “Efraim is My firstborn, ” and “call out on Mount Efraim, ’Rise and let us go up to Zion’” (Jer. 31: 5) etc., as explained above (#1), in the discussion of the aspect “Efraim is My firstborn.”
  (Jer. 30:7) “it is a time of distress for Jacob, from which he will be saved” -- All of this refers to Mashiach ben Yosef, as explained by the Gaon on Habakkuk on the verse: “that I might rest on the day of distress.” Wherever the term salvation occurs, it refers to the mission of Joshua bin Nun, who is in the line of Mashiach ben Yosef with his great strength. This is revealed in the number 999 in the sefira Yesod in opposition to “it is a time of distress for Jacob.” This is affirmed in gematria [this verse equals 999]: “from which he will be saved” means that from it, with the strength of this number, he will be saved.
  (Ez. 37:19) the wood of Yosef -- This refers to Mashiach ben Yosef for the entire Redemption depends on the unification of the two pieces of wood: the wood of Yosef and the wood of Judah (as it states in this chapter). They are the two meshichim: Mashiach ben Yosef and Mashiach ben David, who at first, i.e., when the Redemption starts naturally from below, will be separate individuals in “your hand” [Ez. 37:17]. Afterwards, they will become one in “My hand” [Ez. 37:19], the hand of God--that is, miraculously, with the help of the clouds from Heaven.
  (Ez. 37:16) the wood of Efraim û This is the wood of Yosef. In the same verse we find Yosef is the wood of Efraim. Regarding this, the Gaon added a hint that in gematria equals , the ingathering of exiles.
  (Ps. 89:52) the footsteps of your Mashiach -- In the verse “who taunted the footsteps of your Mashiach.” Wherever footsteps of mashiach are mentioned, they refer to the mission of the first Mashiach, Mashiach ben Yosef.As is known, the enemies of God and the enemies of Israel cause trouble to the entire process of the beginning of the Redemption that occurs in the footsteps of the Mashiach. In the Psalm, it states regarding this matter: “who taunted the footsteps of your Mashiach” [Ps. 89:52]. Our Sages have already enumerated all the tribulations that come during the footsteps of the Mashiach. We have no one to lean on except our Father in Heaven and His will that we occupy ourselves with the awakening from below, and stand firmly against all disturbances and taunts. We must act in the spirit of Eitan HaEzrachi, who is our forefather Abraham, and according to a parable of the Gaon (as explained in Chapter 1), the first Mashiach ben Yosef. The Gaon added the hint in the verse: “How will I know that I will inherit it .” The word ‘’ in gematria equals [566].
  “The footsteps of the Mashiach” -- They are called footsteps for two reasons; one, because they come step by step; two, because all the special attributes of the Redemption come like the heels of a person, indirectly, in a roundabout way, so that impure layers do not fasten themselves securely.
  (Isa. 26:1) “the city is a stronghold for us; He will grant salvation to its high walls and outer wall.” -- There is a strong tower against the enemy, like the words in the verse: ”out of the mouths of babes and those who nurse, you established strength.” The term salvation and ! strength are in the sefira Yesod. ’City’ is in the line of Malchut. Together they unite Yesod and Malchut, which means the city will become united together, which will take place in rebuilt Jerusalem. So Efraim is referred to as the “stronghold of my head.”
  (II Chron. 31:21) “He acted and he succeeded” -- This is one of the characteristics and special attributes of Yosef, that his success comes only by doing, as it says about Yosef: “everything that he did, the Lord made succeed in his hand” (Gen. 39:3.. The Gaon added that there is a hint to this in the fact that the verse: , equals 613 in gematria.
  (Gen. 2:9) “the tree of knowledge of good and evil” -- Both are in the sefira Yesod. As is known, the decision between them depends on a hairbreadth.
  [Gen.: 45:26]) “Joseph is still alive” -- All are in the sefira Yesod, and within these words are concealed the essence of the existence and life of Mashiach ben Yosef as well as the existence of Mashiach ben David. For as long as Yosef is still alive, King David of Israel is still alive and exists. Therefore, we pray daily for the life of Mashiach ben Yosef in the prayer that contains the words: “the throne of David, your servant, ” in the blessing “who builds Jerusalem.” This is explained above (#67) from the aspect of David’s throne (see above, chapter 1, section 21). The Gaon, who was the light of Mashiach ben Yosef used to pray daily the prayer “Yosef is still alive” for all 999 footsteps of the Mashiach during the beginning of the Redemption depend on him. When saying this prayer the Gaon would mention also the merit of the his own great-grandfather, Rabbi Eliyahu Chasid, who was Mashiach ben Yosef in his generation. This is the meaning of the verse about Efraim: “I will yet remember him” that is, the characteristic of “Yosef is still alive.”
  (Ps. 94:15) “justice will revert to righteousness, and all the upright of heart will follow it” -- Both are in the line of Mashiach ben Yosef, as is written: “righteousness and justice are the foundation of his throne.” Establishing the throne, David’s throne, is the mission of Mashiach ben Yosef, as explained above (#67) from the aspect of “the throne of David, your servant.” The Gaon added a hint to this. The words in gematria equal Eretz Israel [832]. The term “righteousness” is also used in connection with Cyrus, who was in the line of Mashiach ben Yosef: “I awakened him with righteousness” [Isa. 45:13].
  (Ex. 13:19) the bones of Yosef -- This contains the secret of the independence of Mashiach ben Yosef. From here we learn that all the qualities and special attributes come not only from the channel of abundance in the sefira Yesod, but also from his own nature. His nature is connected with the final complete Redemption of Mashiach ben David that will come together with Moshe Rabbeinu, the final redeemer. This is what is meant by: “and Moshe took the bones of Yosef with him.”
  (Ps. 122:3) “a city that is united together” -- That is, the complete connection between Jerusalem above and Jerusalem below. When will this occur? When Jerusalem will be rebuilt, as stated in the same verse. This connection will be brought about by the two meshichim who are like the feet of God--Netzach and Hod-- as written in this Psalm: “our feet stood within your gates, O Jerusalem.” And the building of Jerusalem below is the mission of Mashiach ben Yosef, and this entails establishing David’s throne, as it says in the prayer about the rebuilding of Jerusalem. See above (#67) on the aspect “David’s throne.”
  (Koh. 10:20) “for a bird of the skies will carry the sound, and some winged creature will relate the matter” -- This was said about Metatron, the Minister of Interior, as brought in Tikunei Zohar.He is the Angel of Mashiach ben Yosef.The word hints at , and in gematria the two words are equal [156].
  (Jer. 5:1) “one who executes justice, who seeks faithfulness” -- That verse states: “wander about the streets of Jerusalem ..., if you see a man, ” like Gabriel, who seeks faithfulness, as revealed in the words: “a faithful city” [Isa. 1:21] which precedes: “Zion will be redeemed through justice” (Isa. 1:27). Similarly, “a righteous person lives by his faith” (Hab. 2:4). With regard to the verse: “one who executes justice, who seeks faithfulness, ” our Sages explained that it refers to men of faith [they also explained that it refers to men of truth] in Jerusalem.
  (Zach. 9:9) “a lowly person, riding on a donkey” -- (Midrash Tanchuma on Bereshit) Mashiach ben Yosef is a lowly person, see above (#27), on the aspect of “I was brought low, and he saved me.” His lowliness protects him from death.
  (Deut. 11:12) “the eyes of the Lord your God are always on it, from the beginning of the year till the end of the year” -- The word “eyes” in plural form refers to the two meshichim. The beginning of the year refers to Mashiach ben Yosef who is the quality of Din; the end of the year refers to the month of mercy -- to Mashiach ben David, who is the quality of Mercy. “The eye of the Lord is on those who fear him, who await his lovingkindness" [Ps. 33:18]. This is from the aspect of Mashiach ben Yosef. This is what is meant by (Job 8:8) inquire now of the first generation. The word equals [566].
  Ezra and Nehemia-- ! Ezra Nehemia are from the aspect of . In gematria, they are the same [391], as noted by the Gaon in his hints: Joshua is Mashiach ben Yosef. Likewise, Ezra and Nehemiah had the mission of Mashiach ben Yosef. We have already explained that the entire beginning of the final Redemption, all its details, even minor details, of all the work during the footsteps of the Mashiach--all are included in the mission of Ezra and Nehemiah, as occurred during the time of Cyrus, during the Second Temple period.
  (Ps. 81:6) “He placed it as testimony in Yosef when He went forth over the land of Egypt -- This means that the rulership of Yosef overcomes every impure spirit, and the task of Mashiach ben Yosef is to drive away the impure spirit from the Land by gathering in the exiles, rebuilding Jerusalem, and planting the desolate areas. Thus the Gaon hinted at the following principles: Return to your cities -- in gematria these words equal a testimony in Yosef [643]; likewise, [643] build Jerusalem; likewise [643] for the time has come to favor it [/to plant it]. The word means planting, as is written , which means planting a desolate place. See above (#73) on the aspect “who will ascend the mountain of God” (in connection with this too, see the Gaon’s hint regarding his own mission: in gematria equals [479].
  (Isa. 35:10) “the redeemed [ransomed] of the Lord will return, and come to Zion with glad song” -- Whenever redeem is mentioned, it refers to the mission of Mashiach ben Yosef through whom the exiles will be gathered in, as explained by the Gaon at length in his paper on the secret of the letters (Likutei Hagra). From this we learn that the main ingathering of exiles is not less that 600, 000, according to the interpretation of our Sages regarding this verse (Masechet Shabbat 88a) in connection with the two crowns and the Golden Calf and the atonement for the sin. With regard to the verse: “they will obtain joy and happiness, ” our Sages said (Succah 48b). The Gaon commented about this verse, that had he been born solely to understand the meaning of the Talmud on this matter, he would have considered it worthwhile. In essence, the verse speaks about the two meshichim.
  (Ps. 116:16) “You have released my bonds” -- This was said in connection with “I was brought low and He saved me, ” that was mentioned in the previous chapter as referring to Mashiach ben Yosef, according to the Gaon. Likewise in connection with “You have released my sack and girded me with joy.” See above (#27), on the aspect of: “I was brought low, and He saved me.”
  (Jer. 1:15) “the entrance of Jerusalem’s gates” -- This is the entrance of the city where our Sages maintained would be the main battle of the two meshichim against the Angel of Esau. This is a revelation explaining the verse: from Emeq Achor to [999] (Hos. 2:17), which is 999 in the sefira Yesod, as well as in gematria. This is the explanation of the Gaon regarding the mystery of the Hebrew alphabet in connection with the line of Yosef in the revelation of “a good eye [bountiful man] will be blessed.” It is divided into two: 499 on the left side, and 499 on the right side as revealed by the fact that there will be two armies, and in gematria this is 999 footsteps of the Mashiach as is known. This is the beginning of the completion of the 500 in vau on the right and 500 in on the left. This is what is meant that “there is hope regarding your end, ” that is said regarding Mashiach ben Yosef, as explained above (#60) on the aspect “there is hope regarding your end” [Jer. 31:16]. This is the beginning of the victory and the fulfillment of the commandments dependent on living in Eretz Israel. This is the Gaon’s explanation of the verse mentioned above: Emeq Achor to Petach Tikva (as explained below in Chapter 5). (Deep revelations about this matter, etc., were explained to me by the Gaon privately, etc.). The entrance of the city, which is located halfway between the area of the walls and the area of the gates on the west on a place referred to as ôthe top of the hill, ö as written: ôupon your walls, O Jerusalem, I have posted guardsö [Isa. 62:6]. The plural form [guards] is used to refer to two meshichim.
  (Prov. 11:8) “a righteous person is rescued from trouble” -- Likewise, “Mount Zion will not collapse, it will always be inhabited” (Ps. 125:1). Wherever the term righteous person is mentioned in general, that is, when it does not refer to a specific person, then it is in the line of Yosef the righteous person. See above (#32) on the aspect “Mount Zion.” Likewise, “a righteous person will flourish like a palm tree” (Ps. 92:13). Whenever a righteous person is mentioned, it is in the line of Yosef the righteous person. Similarly, ’it will blossom, ’ in the sense of “his staff will blossom, ” refers to Mashiach ben Yosef. This is affirmed in gematria where equals mashiach [358]. See above (#82) on the aspect “his staff will blossom.”
  (Gen. 41:45) Tsofnat Paneach “one who explains what is hidden” -- This was said about Yosef, and it is one of the missions of Mashiach ben Yosef that in every generation he explains the hints in the Torah, especially as the footsteps of the Mashiach come nearer, as is known.
  (Ps. 89) [97:2] “his throne is established on righteousness and justice” - - Similarly, “establish the throne of David within it quickly.” A sign that this is so, is that in gematria equals [832] Eretz Israel. See above (#67) for more details on the aspect “David’s throne.” This is revealed in the mystery of as explained by the Gaon in his commentary on Tikunei Zohar.
  (Isa. 1:27) “Zion will be redeemed through justice and those who return to her through righteousness” -- Zion is the light of Yosef as is known: whatever occurred to Yosef, occurred to Zion. Wherever the term redeem [or ransom] is used, it is in the line of the first Mashiach. As the Gaon hinted: in gematria, equals [920]. This is explained above (#118) on the aspect “the redeemed of the Lord will return.”
  “A righteous sprout” -- in the verse (Jer. 23:5) “I will raise a righteous sprout from David.” A righteous sprout refers to the first mashiach, Mashiach ben Yosef. Like David’s throne, as explained above, it prepares the way for Mashiach ben David. We are greatly obligated to pray on his behalf that he not be killed in the war by Armilus. Therefore we focus on this daily in the Amidah prayer that includes: “the sprout of David” and “raise his horn in your salvation.” All this is revealed in the mystery of the words: “the horns of an ox.” At the conclusion of the blessing it states: “who causes to sprout ’the horn of salvation’” which in gematria equals Mashiach ben Efraim (741). We also have to focus on this number. See below (#135) on the aspect “a scepter has risen in Israel” [Num. 24:17].
  (Hab. 2:4) “a righteous person lives by his faith” -- See above (#113) for the aspect “one who executes justice, who seeks faithfulness.” From this we learn of the promise that Mashiach ben Yosef will live also because of the merit of men of faith [also, men of truty] and a faithful city [also, a city of truth]. Additional proof of the promise, is that in the verse that precedes “a righteous person lives by his faith, ” it states “there is another vision for the designated time, ” etc.
  (Prov. 10:25) a righteous person is a foundation of the world -- Both are in the sefira Yesod, for one of the principle missions of Mashiach ben Yosef is founding and building a world, which refers to the rebuilding of Jerusalem, as explained above (#67) on the aspect “David’s throne” in the blessing of “build Jerusalem."
  (Prov. 13:17) “a faithful emissary brings healing” -- The verse states: “a messenger of the wicked falls into evil, but an emissary of the faithful brings healing.” The wicked messenger refers to the angel of Esau who, because of his wickedness, will fall into the hands of the angel of Yosef, as is written in Midrash Tanchuma (on ), who, as an emissary of the faithful, brings healing. This can be compared with “through his wounds, we were healed” [Isa. 53:5).
  Zion (Jer. 31 [Jer. 30:17]) “Zion, I will heal you of your wounds” -- The healing of Zion is in the line of Mashiach ben Yosef, as in the sentence, “An emissary of the faithful brings healing” which is quoted above. Likewise, “who heals all your ailments” [Ps. 103:3], “who redeems your life from the pit” [Ps. 103:4]. Similarly, we find the verse: [Ps. 107:20] [ in gematria: 897] “he would send his word and heal them, ” that is said of Mashiach ben Yosef, and in gematria equals [897].
  “Righteousness” -- the aspect of Yosef son of Rachel in Malchut. So it is written about Cyrus: “I awakened him with righteousness and will smooth out all of his paths; he will build my city and set free my exiles, said the Lord of Hosts” (Isa. 45:13). As is known, Cyrus was under the command of Mashiach ben Yosef. The meaning is similar in the verse: “till justice reverts to righteousness.” See above (#109) for more details on that aspect.
  “Horns of an ox” -- as is written, (Deut. 33:17) “his horns are like those of an ox, with them he gores nations.” The main idea refers to Mashiach ben Yosef, as the Gaon explains at length in his remarks on this verse (in his work Aderet Eliyahu), for Mashiach ben Yosef is in the line of Joshua, who took part in the war “the Lord wages against Amalek from generation to generation.” The horns of an ox is refer to the war of Gog and Magog, which is divided into many parts, like the parable in the Midrash. In the parable, a king became angry at his son, and swore to throw a huge stone at him. Later on, he regretted what he had said, etc.It’s an important principle that all pain and anguish that Israel suffers because of the nations of the world, generally and well as personally, even more so in connection with the ingathering of the exiles--all these decrease the amount and intensity of suffering during the war of Gog and Magog (see the beginning of the section on Efraim is My fistborn as is known). Happy are you, dear sons of Zion who stand in the breach against savage descendants of Hagar, as promised to us that Mashiach ben Yosef will gore nations, and the Lord will provide the salvation. Now the best and surest path and medicine to lighten, even remove all the tribulations of Gog and Magog and all the tribulations of Eretz Israel, is to correct one’s conduct by setting up people of Truth in the Holy City. This will lead to the redemption of Truth and sanctification of the Holy Name, which are the main purpose of all our deeds during the beginning of the Redemption. We have already explained above that, according to the Gaon, while the footsteps of the Mashiach progress through the ingathering of the exiles, the Sitra Achra becomes stronger and stronger in his main purpose, which is to deny and uproot truth and righteousness, as our Sages have said: “during the footsteps of the Mashiach, truth will be missing” [Sota 49b], etc. In order to counter this, we must act and fight with all our strength with the help of God, to overcome the Sitra Achra with good deeds and with all the corrections, as noted and explained below.
  “The revealed end” -- (Sanhedrin 98; Megilla 17) on the verse (Ez. 36:8) “you, mountains of Israel, will give forth your branch, and bear your fruit for My people, Israel, when they are about to come.” Rashi, in his commentary on this verse, writes that the revealed end will make the end of the Redemption come closer, and this is the task of the first Mashiach, for anything that prepares for the Redemption is part of the task of Mashiach ben Yosef and is called the ’revealed’ end, after the ’revealed’ God, and after the ’revealed’ document of Anatot from the aspect of the ’revealed’ world in the line of Rachel.
  (Gen. 37:7) “my sheaf rose and also remained standing” -- Anywhere the term arise is used, it is in the line of Yosef. See above (#73) on the aspect: “who will ascend ... and who will rise, ” etc.
  (Zach. 1:14) “I have become exceedingly jealous on behalf of Jerusalem and Zion” -- All this is in the line of Yosef, as brought in the Midrash (Tanchuma, end of ), in comparison with “his brothers were jealous of him.”
  “The horn of salvation” -- This refers to Mashiach ben Efraim, and equals it in gematria (741). See above (#125) on the aspect “a righteous sprout, ” and further on (#138) on the aspect “a scepter has risen in Israel.
  (Isa. 60:1) “rise and shine! for your light has arrived, and the glory of the Lord has been shining upon you” -- Wherever the term is used, it is in line with Yosef, according to what is written: “my sheaf rose and remained standing.” Likewise in gematria equals [156].
  (Gen. 49:26) “let them be upon the crown of the head of the one who was separate from his brothers” -- This referred to Yosef --.
  (Num. 25 [Num. 24:17]) “ a scepter has risen in Israel” -- This refers to Mashiach ben Yosef who rises by himself naturally during the awakening from below (as explained by the Gaon, writer of Or Hachaim with regard to this verse). The words equals in gematria [457].
  (Jer. 31:5) “rise and let us ascend to Zion” -- This refers to Efraim who is Mashiach ben Yosef through whom the ingathering of exiles will be accomplished. See above (#1), on the aspect “Efraim is My firstborn.” As known, wherever the term is used, it is in line with Yosef, like the reference: “my sheaf rose.”
  (Isa. 66:6) “a sound of tumult comes from the city” -- The verse continues: “a sound from the Sanctuary, the sound of the Lord paying back his enemies.” The next verse reads: “before she feels labor pains, she gives birth” [Isa. 66:7]. Similarly, we find “the sound [or voice] of the herald, ” which refers to Eliyahu who is the foundation of the root of Mashiach ben Yosef.
  (Song 2:12) The sound [voice] of the turtle-dove --This is the voice of Joshua in the line of Mashiach ben Yosef. Moshe Rabbeinu was in this line until the Torah was given, which is revealed in the words “and Moshe took the bones of Yosef with him (according to the Gaon’s hints equals [747] Moshe son of Amram in gematria. This belongs to the footsteps of the Mashiach, as it states there: “the buds were seen on the land”). After the Torah was given, Moshe Rabbeinu of blessed memory rose to the level of Tiferet, and learned the mysteries of the TO”R. Later on, he passed on his previous level as revealed in “the voice of the turtle-dove, ” to Joshua. In the word the Gaon saw a hint in that his name ! equals it in gematria [606]. Besides, (without the vav as in the turn of Esther) equals [741] in gematria. I also merited noting a holy hint in the words according to the Gaon, which is that in gematria the phrase [Zach. 8:2] “I have become jealous on behalf of Zion” equals [747].
  As in and he laid his right hand on the head of Efraim [see Gen. 48:14 ( and Gen. 48:17 }] -- The head of Efraim is the spiritual side of Mashiach ben Yosef who is aided by the abundance of Lovingkindness from the right side. This is what is meant by “his right hand on the head of Efraim.” Among the hints of the Gaon, is that in gematria equals [832]. Also, among the hints of the Gaon (according to my father, my teacher, R’ Benyamin), equals ! [1062 ] [Isa. 33:20] “visualize Zion, the city of our designated time”.
  (Song of Songs 4:8) [double entendre:] “the peak of Amana” (a mountain in the north of Israel); or, “the beginnings of your covenant of faith [Truth]” -- This is in the line of Hod and Malchut from the north-west aspect, because Mashiach ben Yosef is in the north, and the Shechina in the west. See above (#126) on the aspect “a righteous person lives by his faith.”
  The head of Yosef -- as in (Gen. 49:26) “they will be on the head of Yosef.” The term ’head’ or ’first’ is used in reference to Yosef because he himself was, and from him will come, the first Mashiach.
  (Gen. 1:2) “the spirit of God hovered upon the surface of the waters” -- The spirit of the mashiach, as is written about Yosef: “a man in whom is the spirit of God”; and like the verse: “there is a spirit in man, and it is the soul from the Almighty that gives them understanding” (Job 32:8).
  (Isa. 57 [Isa. : 52:7]) “the feet of the herald” -- The feet of the herald refer to the two meshichim, in Netzach and in Hod, as is said about them: “our feet were standing within your gates, O Jerusalem” (Ps. 122:2). A herald is in the sefira Yesod in the category of the first Mashiach.
  “Joy and gladness” -- as in the verse, (Isa. 35:10) “then the ransomed of the Lord will return, ” etc., “they will attain joy and gladness.” -- Joy and gladness refer to the two meshichim. Joy refers to Mashiach ben Yosef, for it is said of him: “the ransomed of the Lord will return.” According to the Gaon (in his book, Likutei Hagra), the letters reveal this, and this is what is meant in the Talmud (Succah 48b) with regard to joy and gladness. And the Gaon merited understanding the intention of the Talmud in this matter completely, and the Gaon said about this matter that if he had been born solely to understand this matter, it would have been worth his while. As is know, the Gaon himself was the light of Mashiach ben Yosef, and he was meant to arouse people about first gathering in the exiles as revealed in the words his left hand under my head, which was on the level of Hod. This is revealed by the words! “Efraim is the stronghold of my head” [Ps. 60:9]. Later on, when the Gaon traveled to the Holy Land, he rose to the level of Netzach of Tiferet (a few of my colleagues have written about this mystery. Since two are better than one, I will mention two of them: R’ Saadya and R’ Menachem Mendel, son of Baruch, Ner Israel).
  (Ex. 17:14) “place it in the ears of Joshua, that I will surely erase the memory of Amalek, ” etc.-- In gematria, the word ! “in the ears of” equals [70] “secret” for the way to fight Amalek is at first secretly, as already explained above, because work in gathering in the exiles is the waging of war against Amalek in order to subdue Samael in the gates of Jerusalem. Joshua is part of the mission of Mashiach ben Yosef. The Gaon also hinted at what is found in the verse: It is the honor of God [Prov. 25:2] to conceal a matter, and those two words equal [871], see above (#98) on the aspect the secret of the Lord is for those who fear him.
  (Jer. 32:44) “they will buy fields with money” -- This is a decree as punishment to atone for “selling a righteous person for money” (Amos 2:6), which refers to Yosef. The matter of buying fields is juxtaposed to the chapter (Jer. 31) where it speaks of the four qualities of Efraim who is Mashiach ben Yosef as explained above (#1), on the aspect Efraim is My firstborn.
  Seraiah son of Dan -- He helps Mashiach ben Yosef to overthrow the wicked Armilus, as brought in the Zohar.
  (Gen. 42:23) “Yosef understood” -- in the verse: “and they did not know that Yosef understood them.” Without the vau in the first word, the two words in gematria equal Mashiach ben Yosef [566]. This means that the brothers did not know that the mission of Yosef was that he was Mashiach ben Yosef. The Gaon has already explained the first thought of Yosef’s brothers. They knew that when the soul of our forefather Abraham went down into the world, a “layer” from the right side attached itself to him. Therefore Ismael came out of him: in order to separate that layer from him. When the soul of our forefather Isaac went down into the world, a layer from the left side attached itself to him. Therefore Esau came out of him in order to separate that layer from him. The brothers thought that the center layer had attached itself to Jacob, who is the middle line. But when they saw that Yosef was acting in line with the traits of arrogance, they felt certain that Yosef was the layer that had separated itself from Jacob. They did not know his holiness and great mission to prepare the way for the Redemption.
  (Amos 5:15) “the remnant of Yosef” -- According to the Midrash, and as brought by Rashi on this verse: all of Israel is called Yosef because he supported his brothers in Egypt. As the Gaon explained, the remnant of Yosef means the remnant of Israel’s existence relative to Yosef’s mission as Mashiach ben Yosef. Accordingly, it is written: “for God sent me ahead of you to be a provider.” This mission has continued generation after generation.
  (Ps. 127 [126:1]) “the captivity of Zion” -- In the same sentence we find: “we were like dreamers.” All of the aspects found in this Psalm beginning: “when God returns the captivity of Zion, ” etc., were said about the mission of Mashiach ben Yosef, as explained in the Midrash (Tanchuma, end of the parsha “Vayegash”). Regarding this matter, the Midrash states: Whatever happened to Yosef happened to Zion, because the ingathering of exiles in the footsteps of the Mashiach is accomplished through Mashiach ben Yosef. The Gaon added his own hints: (Psalm 46:6) “toward morning” was said regarding the end of the Redemption (see Metsudat David there). Also, the words equal [868] in gematria. In addition, the word equals Mashiach ben Yosef [566] from the aspect “the dawn” that is mentioned in the Talmud [Bavli, Masechet Yoma, 29a].
  (Jer. 31:20) “return to your cities” -- The entire Psalm was said about Mashiach ben Efraim. See above (#1), on the aspect “Efraim is My firstborn” through whom the exiles will be gathered. The Gaon added a hint: The three words ( without the vau) equals “as testimony in Yosef” in gematria (see above 117) on the aspect “as testimony in Yosef.” In that same verse (Jer. 31:20) it states: “set up road markers for yourself set your heart toward the road, ” etc.
  Apple -- as in (Song 2:3) “like an apple tree among the trees of the forest, so is my beloved among the sons.” This is in the line of Mashiach ben Yosef.
  “Repair of the world in the Malchut of the Almighty” -- Wherever repair is mentioned, it is part of the mission of Mashiach ben Yosef. This is the ultimate purpose of all the work connected with the beginning of the footsteps of the Mashiach, whose main goals are as follows: to gather in the exiles, rebuild Jerusalem, remove the impure spirit from Eretz Israel, redeem Truth, sanctify the name of God, and repair the world in the Malchut of the Almighty, as is written: “with their own eyes they will see when God returns to Zion” (Isa. 52:8). This refers to the ingathering of the exiles. “Burst out, sing glad songs together, O ruins of Jerusalem” (Isa. 52:9). This refers to rebuilding Jerusalem and reviving the land that has been desolate. “God has comforted his people, he has redeemed Jerusalem” (Isa. 52:9), refers to God’s redemption of Truth, for Jerusalem is called “the city of Truth” (Zach. 8:3). “God has exposed His holy arm before all the nations” (Isa. 52:10), refers to sanctifying the name of God. “All ends of the earth will see the salvation of our God” (Isa. 52:10), refers to repairing the world in the Malchut of the Almighty. All of these are the mission of the mashiach of the beginning, the first Mashiach, Mashiach ben Yosef, who comes at the time of the awakening from below, and will find completion when Mashiach ben David comes, speedily in our day, Amen.
  The above constitute the 156 aspects and appellations of the Mashiach of the beginning, Mashiach ben Yosef. I repeat that there is an obligation and commandment to pray daily for his life and success as explained above in Chapter 1. There is an additional important commandment to speak of him continuously since doing so arouses the mercy of Heaven on his behalf and on behalf of the entire House of Israel. As is written about Efraim, who is Mashiach ben Yosef: “for whenever I speak of him, I remember him better; therefore my inner self yearns for him; I will surely have mercy on him, says the Lord” (Jer. 31:19).
  
  
  
  Special help from Heaven is given when gathering in the exiles at the beginning of the Redemption. The task with all its major and minor details--# its designated deeds, designated times and designated emissaries’ -- are hinted at in the Torah, the Prophets, and the Writings, as well as in the writings of our Sages, both openly and concealed, according to the holy and wonderful revelations of the Vilna Gaon. The Gaon was sent from Heaven to uncover the hints in the Torah, as the footsteps of the Mashiach approached in the process of the revealed end. No secret was hidden from him. The Gaon knew where the holy Torah hints at the name of every man of Israel, as well at his destined role in the salvation of Israel, in deed and in numerology, based on ‘the name causes,’ as revealed in gematria and acrostics. The Gaon, whose name equals 52 in gematria, saw 52 holy hints which revealed his own destiny.
  While we were standing in darkness on the threshold of the Redemption, at the first sounds of ‘the voice of the turtle-dove, ’ with neither priest nor prophet nor Urim v”Tumim to show us the essentials of the road, let alone its details, even minor ones--then God sent us the light of Mashiach ben Yosef, that is, Rabbi Eliyahu, the Vilna Gaon, to reveal hints in the Torah regarding the footsteps of the Mashiach, etc. From all 156 aspects of Mashiach ben Yosef, noted above in Chapter 2, Section 1, and from the verses containing the destiny of the Gaon during the footsteps of the Mashiach, as well as at their approach--from all these we can learn much about our function at the beginning of the Redemption. They are for us, “the last generation, ” like the Urim and Tumim and like the Shulchan Aruch, with regard to the End of Days with the help of God. This is what is meant by the verse: [Ps. 43:14] [generally interpreted: “in order that you relate to the last generation” fn.]. The word comes from the root of “counting.” Thus the verse means “in order that you count for the last generation, ” referring to gematria.
  In many of his compositions, the Gaon discusses at length that all the internal aspects of the holy Torah, the upper lights, the intentions of the written and oral Torah, all the worlds, and the upper and lower creations are concealed in hints in the Torah and in the writings of our Sages. There is nothing that is not alluded to in the Torah; there is nothing that is not alluded to in the Bible; there is nothing that is not alluded to in the Mishna. Likewise, there is nothing about the footsteps of the Mashiach that is not alluded to in the Gaon’s Megillat Storim. All the hints are found in numbers as revealed by the verse: in “Who brings out their hosts by number; He calls each of them by name” [Isa. 40:26]. This means that every single creation has its own basic number, and the destiny of each one, according to his particular name and basic number, is hinted at in the Torah, and revealed in deed and in numerology, i.e., in calculating the letters of the Torah according to gematria and notrikun. Note the verse: ! [Ps. 46:9] “go and visualize the acts of the Lord Who has allotted devastation to the land.” Do not read with a ‘patach under the shin’ [meaning “Who has allotted devastation”] , but with a ‘tsere’ under the ‘shin’ [meaning “Who has allotted names”][See Talmud Bavli, Brachot, 7b]. Condiments to wisdom, the names are vessels that receive the upper attributes from the world of emanation through the letters that constitute the name. The letters may have significance in their simple form, or in their filled-out form, or in the filled-out form of the filled-out letters ad infinitum. The general and particular roles of every creature and every person are hinted at in his name as well as in the Torah according to gematria. The Gaon, in his commentary on Safra D’Tzniuta, writes as follows: “the rule is that whatever was, is now and will be till the end--all are included in the Torah from the word “in the beginning” to “before the eyes of all Israel.” Not only the general principles, but even the details regarding every species, and details concerning each individual person are found in the Torah, as well as whatever happens to him from the day of his birth to the end of his days, and all his gilgulim including all major and minor details, and all the details regarding every species of domesticated and wild animal, as well as every living creature in the world and all grass and everything that grows and inanimate objects, all the details are recorded regarding their species and genders and what belongs to every species to the end, and what will happen to them and their root. Likewise, whatever is written about our forefathers and about Moshe and Israel--all occur in every generation because their sparks appear in every generation, as is known. In addition, all their deeds from Adam until the end of the Torah occur in every generation, as is known to those who understand. This is also true of every individual as the Gaon began to explain through hints in the Midrash HaNe’elam. All of this is included in the Torah in parshat “Breshit” until parshat “Noah” as is written here with the help of God, ” etc.
  The Gaon was sent from Heaven to reveal the hints in the Torah at the approach of the footsteps of the Mashiach, that is, the “designated deeds, designated times, and designated emissaries” till the final end. According to the Gaon, these are hinted at in gematria. We see that almost all the new interpretations and revelations of the Gaon in his writings on Kabbalah, that amount to thousands, are based on wonderful hints that he uncovered through his holy spirit. Heaven granted him all this so that he would reveal what will occur during the period of the footsteps of the Mashiach, if it comes at its designated time, for all of this applies when Israel does not merit the period occurring ahead of time.
  Every person in Israel must do his utmost to reach the level of the supreme numbers concealed within his name which can be computed in gematria. These are hinted at in the Torah in connection with the specific mission of the individual, each person by his flag, with the signs of his forefathers. It says regarding this: “may the might of my Lord be magnified” [Num. 14:17], etc. As the Gaon explained (see the Tikunei Zohar Chadash [Tikun 74a]), this verse refers to the “deed and gematria” mentioned in Lamentations (Ch. 9:10). Each person must achieve what is concealed in the gematria of his name. Otherwise, he may have to undergo a new gilgul to repair what he did not complete in this gilgul, for whoever does not know the gematria concealed in his name, will go down to the Sheol. The Gaon says, in his commentary on Tikunei Zohar Chadash, that a person should achieve whatever is indicated by his gematria, with the might of his hand. As it says: “whatever your hand finds to do, do it with your might” [Koh. 9:10] for there is neither deed nor gematria [calculation] in the Sheol “grave, ” which means that in the grave you will be unable to achieve the “deed and gematria.” Knowing this, everyone will realize how he must fulfill his unique mission in this world. As the footsteps of the Mashiach approach, more and more gematria hints appear that contain secrets of general and private designated deeds. Indeed, “every valley will be raised, ” etc. And the gematria are condiments to wisdom as noted in the holy Zohar (Tikun 70), where the Gaon explained that according to our Sages, this refers to the wisdom of scribes, etc. 
  Numerology and deeds connected with gematria are “condiments” to wisdom. In the word, which refers to the vessels, the letters [in gematria, 280] appear twice, thus alluding to the twice 280 Dinim [the opposite of Chesed]. The characteristic of gematria is that every attribute of the upper lights is clothed in a particular number. The number is found in the letters combined to form the words that describe that particular attribute, and its purpose in the world of making, the lower world; and the attribute is included in verses of the Torah, the Prophets, and the Writings. Every mission as well as the name of the emissary in every generation are clothed and held together by the gematria of the verses concerning the mission; likewise regarding the name of the emissary, in accord with the root of his soul and the merit of the fathers that is designated for each individual. This is what is meant by the verse “Who brings out their hosts by number” [Isa. 40:26], i.e., each legion has its special number. [Isa. 40:26] “He calls each of them by name [by all that is included in the name of the creature].” Happy is the man who achieves, and reaches [that goal] by the might of his hand and his good deeds. The purpose of “deed and numerology, ” as explained by the Gaon, is so that a person will not fall into Sheol, i.e., another gilgul, God forbid. Happy is he who achieves by the might of his deeds the level of his mission that is hidden in the gematria of his name.
  All this will be revealed to him in the World of Truth, but it is preferable for one to achieve this knowledge in his lifetime, so that he will be stronger in his special mission in this world, because one who is commanded and fulfills the commandment stands high. A word to the wise is sufficient.
  The ways to achieve such knowledge, is first of all, by the deeds themselves, etc., and/or like the lot of the Gaon, when revealed in . deed and gematria, or in the “silver goblet” [Gen. 44:2]. This is what is meant by the verse: [Isa. 56:5] “I will give them a hand and a name in my house and within my walls.” This refers to deed and gematria, as explained above. “A hand” refers to the “might of Your [God’s] hand”; “a name” refers to the gematria of the name of anyone who occupies himself with building Jerusalem. Thus all the main intentions with regard to building Jerusalem are concealed in gematria according to our Sages. See their comments (Baba Batra 75b) on the verse! “Jerusalem will be settled without walls” [Zach. 2:8], and on the matter of , etc. All these are hinted at in gematria, as the Rashbam explains there [in the future, God will add gardens to Jerusalem, numbering a thousand times the numerical value of 169] [Baba Batra 75b]. My heart tells me clearly that had I been born only to understand what the Gemara means here, it was worthwhile for us, as I will explain, God willing, in Chapter 7.
  Whoever sees hints in verses of the Bible and of our Sages, regarding his own name and mission, is obligated to fortify himself with them with all his strength and desire, for this is the reason he was created, and this is why his soul came to this world, the world of making.
  The Vilna Gaon was sent from Heaven to reveal hints of the Torah regarding the footsteps of the Mashiach on the level that his forebears did not receive permission. Even the Holy Ari did not have such permission, because he lived hundreds of years before the beginning of “the time to grant it grace” [Ps. 102:14] and “the songbird’s time” [Song of Songs 2:12]. The Gaon has written much about the paths of the beginning of the Redemption during the footsteps of the Mashiach and has given us many directives to begin the awakening from below. He did this In his holy compositions on “the hidden teachings, ” also with profound hints, but only in the manner of [Gen. 41:45] “disclosing the hidden, ” i.e., revealing what is concealed. To many of his students--in whom he saw clear signs of worthiness, and who had a keen desire to immigrate to Israel--he revealed the main hints regarding “designated deeds, times, and emissaries” on the paths of the beginning. The Gaon did this especially to anyone he considered as having reached the high level of 999 in Yesod, which is the highest level in the line of Mashiach ben Yosef (and who was hewn from the same rock [of the same root] as the Gaon). To him, the Gaon revealed the secret of the 999 footsteps of the Mashiach, and the secret of “Kol HaTor” until the final end, as well as what each individual must do to fulfill what is hinted at, for that is why he was created.
  The footsteps of the Mashiach, all the paths of the awakening from below, and all their major and minor details are hinted at in the Torah, the Prophets, and the Writings, as well as in the works of our Sages in what is revealed and in what is concealed. According to the Gaon, all the designated deeds, times and emissaries of the footsteps of the Mashiach are hinted at in the Torah, etc.
  There is nothing that is not hinted at in the Torah, according to our Sages (Chulin 139b), even Moshe Rabbeinu, may he rest in peace. This means that even Moshe Rabbeinu, whose name appears in the Torah specifically many times, nevertheless had to have his name hinted at in a concealed manner, just like every person of Israel appears in a concealed manner, and according to the gematria of his name. The name Moshe is hidden in the verse: [Gen. 6:3] “since he is human.” According to Rashi there, the word equals [345] in gematria. The Gaon added a wonderful hint: in gematria, equals [859] because Moshe Rabbeinu is weighted against 600 thousand.
  The paths of the firmament were revealed to the Gaon. No secret was hidden from him. He saw everything from the upper lights in clear technicolor. He saw the creation of the world, and the chariot in the paths of the firmament in all their details as revealed in [ equals 391] “the voice of salvation” in which are hidden the names [ equals 391], [391], and ! [ ! equal 391]. The Gaon knew the teachings of Mashiach Tzidkenu which are the teachings concerning Eretz Israel, hinted to him from our forefather Jacob and from the verse, ! [Gen. 2:12] “the gold of that land is good” because all of Eretz Israel was enfolded in it, and it contained the teachings of the Redemption from below and from above. The three fundamental levels of , i.e., , , and , were transmitted to the Gaon from the upper lights through the holy spirits of the Holy Ari, may he rest in peace, and his student, Rabbi Haim Vital. These were revealed to the Gaon in the year 5, 500 during the first hour of the moring on the sixth day [Friday] in the 6th Millennium, when the spirit of God, the spirit of Mashiach, began to beat within his holy spirit (the Gaon was then 20 years old).
  During the period of the footsteps of the Mashiach, the Sitra Achra becomes stronger in all areas, especially against the internal nature of the Torah and against the revelation of the secrets of gematria computations that concern the footsteps of the Mashiach. This is what the Gaon explained was meant by our Sages in their statement that the wisdom of scribes will turn putrid. This is what is meant by “they taunted the footsteps of Your Mashiach” [Ps. 89:52]. Nevertheless, when the final end comes, the final days, the prophecy “every valley will be raised” will be fulfilled, and this refers to gematria, etc., as it says in the holy Zohar. As explained by the Gaon there (Tikunei Zohar, p. 139), the wisdom of scribes will turn putrid, and he (Mashiach ben Yosef ) will be debased because of our transgressions (Isa. 53:5).
  With regard to every man of Israel who was destined by Heaven to save Israel and gather in the exiles, Rabbi Eliyahu, the Vilna Gaon, knew well where his name was hinted at in the Torah, the Prophets and the Writings, each man according to his flag and the signs of his forefathers. All the Gaon’s knowledge which came to him through his holy spirit, are based on holy hints in the Bible and in the works of our Sages, in both what is revealed and what is concealed. Regarding himself, the Gaon said that his name is hinted at in the words: “‘a perfect and just stone [weight]” (this is at the end of parshat “Ki Tetzeh”). The words are a shortened form of (the name of the Gaon’s father was ! ). The following verse speaks of destroying Amalek, and is immediately followed by the verse:“when you come to the land, ” which refers to the ingathering of the exiles. This verse is comparable to “when you come to the land, you will plant, ” which means you must fulfill the commandments that depend on living in Eretz Israel. For the ingathering of the exiles depends on the blessings following the fulfillment of both verses according to our Sages in the Talmud (Megillah 17b; and Sanhedrin 98a) regarding the revealed end, and this was the Gaon’s great aspiration. Even in the haftarah [portion from the Prophets or Writings which is read weekly following the reading of the parshah]of parshat “Ki Tetzeh, ” the Gaon found his own name and his designation in the verse: “with abundant mercy I will gather you” which equals ! [606]. He also found that the verse “His tabernacle is in Shalem, and his dwelling in Zion” equals his own name plus his father’s and grandfather’s names ! [1200] {the word as written out in full in the text, and so counted accordingly). This means that Jacob is not whole except in Eretz Israel. As the verse states: [ Gen. 33:18] Jacob came to Shalem [double entendre: name of place, and meaning of wholeness]. Shalem is another name for Succota. The Vilna Gaon deemed his great mission to be connected with 999 in the light of Mashiach ben Yosef, as revealed by 999 in Yesod, that is 999 which is the highest number connected with Mashiach ben Yosef. For the Gaon considered that number hinted at in his name (that is, in his personal name as well as those of his forebears to four generations including his great-grandfather, R’ Elya the Hasid [' ' '] which altogether equal 999 in gematria). Other hints regarding his mission appear in the verses: [606, like ! ] ‘a time to gather, ’ and according to our Sages [606] ‘we raise to a holy level, ’ as well as in the verse: [479, like ] [Ps. 102:15] ‘they have favored her dirt.’ Many other hints were found by the Gaon in the Bible regarding his holy mission at the time of the beginning of the Redemption. The number of holy hints add up to [52]. Evey hint was great and holy in his eyes like the Urim v’Tumim.As our Sages said “the name causes, ” meaning that one’s mission from Heaven is revealed by his name.
  As is known, the Gaon saw his great mission in the verse: “the voice of the turtle-dove.” It appears in the verse: “the songbird’s time has arrived; the voice of the turtle-dove is heard in our land.” The ‘voice’ of the turtle-dove refers to Joshua. The ‘turtle-dove’ is Moshe Rabbeinu (as mentioned above in Chapter 2, 14, the aspect of ‘the voice of the turtle-dove’.At first the Gaon considered himself from the aspect of Joshua, as is hinted at in the Torah on the verse “a perfect weight” (end of parshat “Ki Tetzeh”), referring to . Following this verse is the section on destroying Amalek, which is the mission of Joshua, that is, from the left side. Thus this is the mission of Mashiach ben Yosef (see commentary of the Gaon on Tikunei Hazohar, p.27 on the verse, [Song 2:6] “his left hand under my head.” The Gaon also writes that the perfect weight is from the left side (that is, from the quality of Din). Immediately after the verses on Amalek, the Torah speaks of coming to the land of Israel. Since the Gaon then considered himself to be from the side of Joshua, that is from the aspect of Mashiach ben Yosef, he traveled to the Holy Land. However, on the way, he rose to the level of the sefira Tiferet, the level of Moshe Rabbeinu, may he rest in peace. Then the Gaon saw his name hinted at in a verse that refers to Moshe Rabbeinu, may be rest in peace: [Isa. 54:7][606]	“‘with abundant mercy I will gather you” and realized that the gematria of the verse equals that of his name [ ! equals 606] (see section 7 of this chapter). Likewise : in gematria equals 606. Therefore, the Gaon thought that he did not have permission to enter Eretz Israel; he could only transmit to his students, as Moshe did to Joshua, that they, from the aspect of Joshua, should begin gathering in the exiles. This is “the Lord’s war against Amalek from generation to generation” [Ex. 17:16]. The Gaon gave one of his students the wonderful hint that the verse: hints at his name to three generations, and likewise the words offer a hint. 
  The Gaon was born in 5480 in the 6th Millennium. He considered this hinted at in the verse: “and Miriam took [gematria: 5480--the is considered 5000] ‘the drum’ in her hand” [Ex. 16:20] against the “Sitra Achra.” The mission of the Gaon is hinted at in the Torah in the words “a perfect weight” in parshat “Ki Tetseh”, which means the 6th hundred of the 6th Millennium. The Gaon became the light of the Mashiach when he was 20 years old in the year 5500, the first hour of the dawn in the 6th Millennium. Then the last generation began. Afterwards, he merited a revelation from our forefather Jacob, and profound secrets were revealed to him regarding all the footsteps of the Mashiach from the beginning of the Redemption up till and including the wondrous end at the end of days.
  The Gaon saw in his holy spirit that he had risen to the level 999 in Yesod and that its abundance, the abundance of good is divided into two hosts equally. There are 499 1/2 on the right, and 499 1/2 on the left. Together they add up to 1000 minus one, which is the channel of good, the highest force for war against the Sitra Achra. The Gaon wrote about this and the great hints regarding his name, when he discussed the Hebrew alphabet (Likutei Hagr”a), as noted above in Section 7.
  Nothing exists that is not hinted at in the Torah and in the Mishna. Every spiritual or material creation as well as his mission, whether holy or impure is found there. This is what is meant by our Sages (Chulin 139b) that Moshe Rabbeinu, the holiest of the created beings, was hinted at in the Torah; in contrast, Haman, the most impure being is also hinted at. Similarly, all the major and minor details of every creation, and concerning every person according to the signs of his forefathers as well as according to his accepted name, appear among the numerous hints in the Bible and in the works of our Sages.
  It is an important principle regarding hints in notrikun and in gematria that the one hinted at must appear in a word or particular verse in the Bible or in our Sages’ writings exactly as his name is written. Any hint that depends on a verse with a composite of words whose form is not exactly like what appears in the Bible or in our Sages’ words, is valueless as a holy hint. This principle applies to the basis of hints by the recorder and maintainer, in the Bible or in our Sages’ words: each item must appear in its exact language and exactly how it is written. However, whatever concerns the one hinted at, i.e., whether matter or person, can also appear according to the name accepted by the community--whether a matter of holiness or an everyday matter is involved, for the voice of the multitude is like the voice of the Almighty.
  Every man of Israel has a root above with his name according to the root of his soul and the merit of his forefathers. As is known, the name given a child at his birth is not given by chance; rather, the name is placed in the mouth of his father by Heaven according to the root of his soul. No one has less than seven numbers, all of them hinted at in the Bible or in the Talmud, sometimes in both as revealed in the deed and in gematria. This is explained by the Gaon in Tikunei Zohar Chadash. The seven numbers, revealed in the verse “each stone has seven eyes [apertures], ” come to a man on his flag in signs of his father’s house (for example: Yosef ben Jacob, Yosef ben Rachel, Yosef ben Yaacov and Rachel, Yosef ben Jacob ben Isaac, Yosef ben Jacob ben Isaac, ben Abraham, Yosef’ ... in combination with the name of his family, or Yosef’ ... in combination with the name of his work, or as called by the people). All these belong to the one hinted at, that is recorded with the numerical value on the part of the one who hints and records everyone found in the Bible and in the Talmud, as mentioned above.
  The source of the sources for the basic numbers is the first 10 creations, the ten sefirot, each of which was founded on a basic independent number. Therefore, each is called a sephira as revealed in the word . They are the first mentioned by the verse [Isa. 40:26] “Who brings out their hosts by number, ” as is known. This is true of every matter concerned with combining letters with which the Heaven and Earth were created.
  The Gaon was known to be precise regarding everyone’s name, as mentioned in the Talmud in connection with Reb Meir (Yoma 83b) regarding an innkeeper named , whose name is reminiscent of the verse:,	etc. [Deut. 32:20] “for they are a deceitful generation, ” etc. It seems that Reb Meir felt that a layer of Amalek had been attached to the particular man, since in gematria Amalek equals [240], because Amalek works through deceit, as is known. This is what I [the writer of Kol HaTor] witnessed: Once, the Gaon realized that a strange depression had taken hold of one of his students. He asked him what his family name was, and was told that it was Mallin. Then the Gaon requested that he immediately change his name since in gematria it equaled [131] Samael. At times a great righteous person who carries out many deeds has within his name one of the numbers similar to the number of the impure forces from the aspect of “God made one in contrast to the other.” Our Sages explained that this was done so that the force of holiness would overpower the contrasting force of impurity, just like the number of counters the number of Samael and his partner, Lilith [ and [611], or like counters [376]. There are other such examples, as is known. 