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All Messiah Texts

Jewish Mysticism
Sha‘ar ha-Kawwanot, 24b.

We are in the supernal pairing of ’Abba’ and ‘Imma’, and our intention now is elevate the female waters (mayyin nuqvin) to them from their offspring, which are Ze‘eir and Nuqba’, and also the souls of the righteous, and all of these need to elevate the female to the supernal mother. Thus the verse says, “Ascribe might to God, whose majesty is over Israel” (Ps. 68-35). The explanation of this is that God, blessed be He, as it were, needs help, support, and strength from the actions of Israel below. Malkhut is called the “fallen booth of David” (Amos 9-11), for on account of our sins and through our evil actions she has fallen. When she desires to ascend, it must be by means of our merits and good actions, for our sins cause her to fall, as it were, and our merits elevate her. Thus, it is not possible for her to ascend now if there are not completely righteous men amongst us whose holy and pure souls have the power to elevate her to the place of the mother. … For this reason the exile continues and it is prolonged, for there is none amongst us who can rise to this level. If there were amongst us someone who could elevate his soul, he would also elevate Malkhut and the union would be accomplished properly, and the time of redemption would be expedited.

Translated by Elliot Wolfson in, “Coronation of the Sabbath Bride- Kabbalistic Myth and the Ritual of Androgynisation,” Journal of Jewish Thought and Philosophy 6 (1997)- 301-344.

Zohar 1-257a

In the future, which is the end of days, in the sixth day, which is the sixth millennium, the Messiah will come. … Even though the portion of the Community of Israel is on the fourth day, she is alluded to on the sixth day in order to be proximate to her husband who is called Saddiq, the day of Sabbath, in order to prepare the table for him. Thus it is written, “For the Lord has created something new on earth, a woman shall encircle a man” (Jer. 31-21). This is in the time of the Messiah, which is the sixth day, and thus it is written “And there was evening and there was morning, the sixth day” (Gen. 1-31). Why [does Scripture] add here a [letter] he’ [in the word] ha-shishi in contrast to all the other days? In every place the he’ refers to the Community of Israel, which comes to unite with her husband, the day of Sabbath. When her husband comes to her, he raises her from the dust.

Translated by Elliot Wolfson in, “Coronation of the Sabbath Bride- Kabbalistic Myth and the Ritual of Androgynisation,” Journal of Jewish Thought and Philosophy 6 (1997)- 301-344.

Zohar 1-72b

It is written, “[When the bow is in the clouds] I will see it and remember the everlasting covenant” (Gen. 9-16), for the desire of the Holy One, blessed be He, is towards it constantly and the one who is not worthy through it cannot enter before the Master. Thus it is written, “I will see it and remember the everlasting covenant.” “I will see it,” what [is the meaning of] “I will see it”? This is a secret, as it is said, “Put a mark on the foreheads etc.” (Ezek. 9-4) to be manifest on them. Others say that this is the inscription of the holy sign on the flesh. R. Judah said- Certainly everything is this way, but the rainbow that is seen in the world exists in a supernal mystery. When Israel will go out from the exile, this rainbow will be adorned in the colors of the bride who is adorned for her husband. That Jew said to him- Thus my father said to me when he departed from this world- Do not expect the feet of Messiah until that rainbow is seen in the world, adorned in the bright colors and illuminating the world. Then you can expect the Messiah. From where do you know? As it is written, “I will see it and remember the everlasting covenant.” Now it is seen in darkened colors to be a reminder that a flood will not come. However, in that time it will be seen in bright colors and it will be adorned in the ornamentation of a bride who is adorned for her husband. Then [is it appropriate to say] “and remember the everlasting covenant” (lizkor berit ‘olam). The Holy One, blessed be He, remembers that covenant that is in exile and He lifts her up from the dust, as it is written, “they will seek the Lord their God and David their king” (Hosea 3-5), and it is written, “they shall serve the Lord their God and David, the king whom I will raise up for them” (Jer. 30-9). “I will raise up” from the dust, as it says, “I will raise up again the fallen booth of David” (Amos 9-11). Thus [it is written] “”I will see it and remember the everlasting covenant,” to raise her up from the dust.

Translated by Elliot Wolfson in “Re/membering the Covenant- Memory, Forgetfulness, and History in the Zohar,” in Jewish History and Jewish Memory- Essays in Honor of Joseph Hayim Jerushalmi, 214-246. Edited by E. Carlbach, D. S. Myers, and J. Efron. Hanover and London- Brandeis University Press, 1998.

Zohar 1-117a

Then the rainbow will be seen in the cloud in bright colors like a wife that is adorned for her husband, as it is written, “I will see it and remember the everlasting covenant”…. “I will see it,” in the bright colors, as is appropriate, and then [I will] “remember the everlasting covenant.” What is the ‘everlasting covenant’ (berit ‘olam)? This is the Community of Israel, and the vav will be united with the he’, and she will be lifted from the dust, as it says, “and God remembered His covenant” (Exod. 2-24), this is the Community of Israel for she is the covenant, as it says, “and it shall serve as a sign of the covenant” (Gen. 9-13). When the vav is aroused in relation to the he’, then supernal miracles will be aroused in the world….and He will lift the Community of Israel from the dust, and the Holy One, blessed be He, will remember her.

Translated by Elliot Wolfson in “Re/membering the Covenant- Memory, Forgetfulness, and History in the Zohar,” in Jewish History and Jewish Memory- Essays in Honor of Joseph Hayim Jerushalmi, 214-246. Edited by E. Carlbach, D. S. Myers, and J. Efron. Hanover and London- Brandeis University Press, 1998.

Moses Cordovero , Tefillah le-Moshe (Przemysl, 1892), 141a

“He shall come as a redeemer,” the Messiah (semah ge’ullah) is in Yesod who causes the redemption to overflow below. “To those in Jacob who turn back from sin,” they reflect the blemish from the aspect of repentance, which is Binah. “Declares the Lord,” Tif’eret and Malkhut. “As for Me, this shall be My covenant,” the bond of Malkhut in Tif’eret. “As for Me” (wa-’ani), [the word] ’ani refers to Malkhut below and the waw to Tif’eret above. “This” (zo’t) refers to Malkhut below and “My covenant” (beriti) to Yesod. Thus are the two aspects, Malkhut in Tif’eret and Malkhut in Yesod.

Translated by Elliot Wolfson in “Tiqqun ha-Shekhinah- Redemption and the Overcoming of Gender Dimorphism in the Messianic Kabbalah of Moses Hayyim Luzzatto,” History of Religions 36 (1997) 289-332.

Moses Hayyim Luzzatto, Ma’amar ha-Ge’ullah, p. 72.

Now I will explain to you one principle and you will comprehend the rectification of the world…. The governance of the lower entitites is always by means of Tif’eret and Malkhut… and it is known to us that in the future her rectification will be the great rectification and her light will be very strong. … Concerning this matter it is said, “And the light of the moon shall become like the light of the sun” (Isa. 30-26), for she will no longer be smaller than he is but she will be equal to him. Then the two kings will make use of one crown.

Translated by Elliot Wolfson in “Tiqqun ha-Shekhinah- Redemption and the Overcoming of Gender Dimorphism in the Messianic Kabbalah of Moses Hayyim Luzzatto,” History of Religions 36 (1997) 289-332.

Moses Hayyim Luzzatto, Ma’amar ha-Ge’ullah, pp. 50-51

This is the secret of what is written “Jerusalem shall be peopled as a city without walls” (Zech. 2-8)…the emanation will be in great abundance, and this is called the “property without boundaries,” [she will be] like Binah. The secret of this matter [is alluded to in the words] ‘Who is she’ (mi zo’t) (Song of Songs 8-5), the one is already rendered equal to the other on account of the manifold tranquility and the great perfection. … In the time of redemption, Binah, Tif’eret, and Malkhut are all joined together in a firm bond….”It was there your mother conceived you” (ibid.). Comprehend that [the word hibbelatkha, “conceived you”] is [related to] the word hevel [literally, “rope” or “cord”], which connotes the bond of a great union, for there is the place of the joining together of Binah and Tif’eret, and Malkhut is joined to them so that they are one.

Translated by Elliot Wolfson in “Tiqqun ha-Shekhinah- Redemption and the Overcoming of Gender Dimorphism in the Messianic Kabbalah of Moses Hayyim Luzzatto,” History of Religions 36 (1997) 289-332.

Moses Hayyim Luzzatto, ’Adir ba-Marom, pp. 9-10.

The secret of the corona (‘atarah) is the rainbow (qeshet)… and this is the secret of the unity itself, that is, the secret of the commandment (miswah) in the secret of the conjunction of the male… and this is verily the waw, the secret of the rainbow, which comprises all the gradations in a single unity, in the secret of the yod, as we mentioned. … Thus, we have already said that since the aspect of the rainbow at one time was disclosed, it will never again be removed from the world, but it may be hidden by covers that darken ….. When it is covered, then is the exile, but when it is removed from these coverings, then shall be the redemption, in the secret, “I will see it and remember the everlasting covenant” (Gen. 9-16).

Translated by Elliot Wolfson in “Tiqqun ha-Shekhinah- Redemption and the Overcoming of Gender Dimorphism in the Messianic Kabbalah of Moses Hayyim Luzzatto,” History of Religions 36 (1997) 289-332.

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