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"G-d wanted to make Hezekiah the Mashiach."

Hezekiah, King of Judah

Hezekiah, King of Judah

Gate of Reincarnations: Chapter Thirty-Two, Section 6a


After that, he reincarnated into Hezekiah/Chizkiyahu King of Judah, to hint to what is written by our Sages, "In the days of the flood, G‑d hung it on Cain weakly, and with respect to him it says, "All that existed was eradicated." (Gen. 7:23, Breishit Raba 22:12) After it was rectified he was called ‘Chizkiah’, because through him Cain was nitchazaick [strengthened] from his weakness.

The generation of the flood was an expression in our history below of the mechanics of the world of Tohu above. Therefore did they do Tohu oriented sins.1 The general theme of the Tohu motion associates with Cain.2 He planted the root of its expression in the world. The principle Tohu theme of the vessels shattering left them weak. Chizkiyah, who fixed the Tohu/Cain root repaired and strengthened it.

...Hezekiah merited one-third of the portion of the firstborn that was meant for Cain...

The letters YHV from ELYHV/Eliyahu/Elijah were rectified. As a result, ChZKYHV/Chizkiyahu/Hezekiah merited one-third of the portion of the firstborn that was meant for Cain, who was the firstborn of Adam. They are: Priesthood, Kingship, and the Firstborn Right, mentioned by the Targum Yonatan on the verse, "Reuven, you are my firstborn." (Gen. 49:3)

Keter is the highest of the sefirot. It means crown - the king’s primary expression of royalty. It itself divides into three sub-coronets, (Zohar III Naso, Idra Raba) expressed in the world as the crowns of Firstborn, Priesthood, and Kingship.3 The perfect level is when they are all found together in one person.

The three heads are the ultimate source of the right/left/middle principle that governs existence. (Zohar III Naso, Idra Raba) The greatest manifestation of the absolute Divine unity is when they are all found in one individual.

Cain made great offences. He tended to do this only because he had super potential for good. He was supposed to embody all of the three heads of keter together. In place of this, he committed three major crimes.4 This ‘unraveled the bundle’, disallowing the three to express together - darkening the manifestation of keter.

Jacob attained a great degree of perfection. (Zohar, Ta’anit) Through this, his children stood in the heights of the universe. Reuben the firstborn was equipped to don Priesthood and Kingship. This would have made the tribes into a miniature Mashiach tikun and caused the final redemption to come much sooner; the Egyptian redemption would have been for all time. Still, the world was not yet ready for it. This caused a tremor in the family bond that pushed Reuben to disturb the bed arrangement of his father.5 (Gen. 35:23) The Shechinah/malchut rests on the beds of tzadikim. (Zohar) Malchut is the last sefira that ricochets up and binds with the first sefira - keter.6 "And he [Achashvairosh] placed a keter malchut [royal crown] on her [Esther’s] head - and he made her queen in place of Vashti." (Esther 2:17) It is specifically through malchut connection below that keter is completed and its three heads are bound together and come into expression. Upsetting the malchut connection again separated the three heads. As a result Reuben lost all three, and they were divided.7

The letters YHV give into the final H/malchut. They are rooted in the three heads. By fixing them, Chizkiyah, who is from Judah, was able to draw them to malchut and take his portion of the three heads - kingship.

Thus Hezekiah wore the crown of Kingship, and this is the secret of what our Sages say, "G‑d wanted to make Hezekiah the Mashiach8... (Sanhedrin 94a) The reason was because he was from Cain the firstborn, and so was he fitting to take the crown of Kingship and to be the future Mashiach. However, it didn’t happen because he didn’t say shirah [song].

...the final redemption comes through the song of the world-to-come...

Hezekiah was very righteous. He brought his generation to such a great level that even children were great Torah experts. (Ibid.) "Torah comes out from supernal chochmah." Mashiach’s job is to infuse the world with the step above - keter. This is reached through song. (Ki Ata Neri IV, by Rabbi Dovber of Lubavitch) Therefore, the final redemption comes through the song of the world-to-come (Tikunei Zohar, Likutei Moharan II 8) which Mashiach will sing and teach the world. Any messianic candidate can only be in the ball park of reaching this level by first attaining a great plateau of chochmah. Hezekiah did ascend to this place. All he had to do was sing to activate his messianic potential. The Rabbis do not explain why he did not do this.

" I’d like to teach the world to sing, in perfect harmony... "

[Translation and commentary by Perets Auerbach.]

This does not mean that they didn’t have free choice. Rather, their spiritual root, as in the case of everyone, caused certain tendencies. The person’s job is to deal with whatever tendencies he finds within himself according to the Divine will.
The lights of Tohu shattered the vessels and were left without receptacles. (Eitz Chaim Shaar Shevirat HaKeilim) The sin that most resembles (and is actually drawn from) this is the wasting of seed. There are souls in semen. As long as it is emitted into the female receptacle, the souls that rest in it are thereby put into spiritual vessels. Even when there is no conception, souls are thereby rectified. If not, it creates naked souls that become mazikim [damagers] that harass and suck energy from the soul of the one who produced them. (Likutei Torah Bereishit, Likutei Halachot PiryaViRviya) The Rabbis teach that this was the main sin of that generation, and it caused the flood to come upon them. (Breishit Raba)
The Tohu theme of shattering vessels also associates with breaking boundaries. From it comes theft - violating the right of another to his property. This was the other main sin of that generation. (ibid)
He committed both crimes. He was jealous of his brother’s portion, itself a violation of boundaries. This went further when he took his brother’s wife (Midrash) and placed his seed in her. He then completely violated the limits and murdered his brother, leaving his soul without a vessel. “For the blood is the soul,” (Deut. 12:23) “The voice of your brother’s blood cries out to Me from the ground. (Gen. 4:10)
The coordinates of the three heads within keter assume varied expression. (Eitz Chaim ) Also below they can come out in different manners. There are also “Three crowns: The crown of Torah, the crown of Priesthood, the crown of Kingship.” (Pirkei Avot 4:17) In this set, Torah takes the place of Firstborn. See Likutei Moharan 1 for the understanding of how they are interchangeable.
“The crown of a Good Name surpasses them all,” (Ibid) It is the general, surrounding aspect that encompasses them all together. Name identifies with malchut. The highest level of a good name shines in malchut, the lowest level.
Jealousy, adultery, and murder, (Shaar HaGilgulim) the achorayim [backside] aspects of the three heads manifesting in the keter of the sitra achra. On the right side of the fence, the three heads express in the self as desire, delight, and faith. On the wrong side desire turns into being jealous and wanting what another has, delight becomes the forbidden pleasure of adultery, faith the source of life (Sefer HaMa'asiyot) transforms to murder.
The Talmud explains that anyone who says that Reuben actually sinned is making a mistake. (Shabbat)
"The end is embedded in the beginning and the beginning in the end.” (Sefer Yetzirah 1)
Joseph was given the Firstborn, Levy the Priesthood, Judah the Kingship. (Targum Jonathan, Gen. 49:3,9-10)
He was the head - the kingly aspect, of the shoulder of Cain (later) - making him fit for the position of royalty.
Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Elohi Rabbi Yitzchak, the
G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Elohi [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].
Yitzchok bar Chaim is the pseudonym of the translator, an American-born Jerusalem scholar who has studied and taught Kabbala for many years. He may be contacted through: He translated the Ari's work, "Shaar HaGilgulim;" his translation into English (but with much less extensive commentary than offered here). Information about his translation in book form may be obtained through
Rabbi Chaim Vital c. 5303-5380 (c. 1543-1620 CE), major disciple of R. Isaac (Yitzchak) Luria, and responsible for publication of most of his works.
Rabbi Peretz Auerbach, originally from New York, has been living and learning Torah and kabbala in Jerusalem for 18 years. He teaches at Shvu Ami beit medrash, lectures in Kabbalah and chassidut at the Jerusalem Connection and Heritage House and to private groups. Rabbi Auerbach is also a talented musician. He is currently working on an all new translation of the Zohar into English with extensive commentary as well as a disc entitled "Music, Meditation and Mysticism."
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