User:Nissimnanach/sandbox/yeshu

BS"D

Some related points:

Esau = Din-stricture is rooted in Chokhmah, and Chesed is rooted in Binah, thus Din the lower is actually rooted higher than Chesed. Thus it says, (Gen. 25) "Sell me your firstborn-right (bekhorah)" as the bekhorah is Chokhmah because "Reishit - Chokhmah (the head, firstness - is wisdom)" (Prov. 4:7) as explained in Likutei Moharan #1.

March 15 1799 R' Nachman in his trip to the Holy Land arrived in Acco, and was there closed within its gates when Napoleon was approaching in his Siege of Acre. And had Napoleon taken Acco he would have conquered the world, however Cap. Sidney Smith captured Napoleon's ships. R' Nachman narrowly fled and caught a ship going out. (Sichot Haran #19-20)

Motza'ei Shabbat Parashat Noach 5570/1809 (Chayey Moharan #61) R' Nachman hears reports of Napoleon's great success in the Napoleonic wars and says, "Who knows what soul [Napoleon] has?" and starts to tell Story #11 The King's Son and Maidservant's Son Who Were Exchanged.

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Motza'ei Shabbat Va'era and Motza'ei Rosh Chodesh Shvat 5570/1809 R' Nachman of Breslev tells Story #12 The Prayer Leader. Story #12 has ten protagonists, and they are ten things but not in the regular order of sefirot but rather in Olam haTikkun (R' Nathan's notes following the story). But the two highest persons are the Prayer Leader and the Gibor (Conqueror, Warrior). It seems they correspond to Yaakob and Esau. In the story they go and collect the rest of the King's ten people and help the Land of Riches that has fallen into such money-idolism that they seem inextricable from it, and they bring about the Redemption. The Prayer Leader had heard from the King, that by the "path to the sword" [Esau? cf. Gen 27:40 live by your sword] where the Gibor goes up to renew his power, only by this path can they extricate these money-idolaters. There's a path to the side along there, where there's an invisible Fiery Mountain where a lion crouches there and pounces down on the sheep.


 * ...And moreover, from the side there is yet another way; with this way one comes to a place called "Kech" (Kitchen). And there in that Kitchen there are all sorts of food, and in the Kitchen there is no fire whatsoever; rather, the foods are cooked by way of the Fiery Mountain mentioned above. And the Fiery Mountain is very far from there, but channels and pipes go from the Fiery Mountain to the Kitchen, and thereby all the foods are cooked. And the Kitchen too is not seen at all, but there is a sign: standing there are Birds upon the Kitchen, and by them one knows that the Kitchen is there. And the Birds hover with their wings, and thereby they kindle the fire and put out the fire, that is, by the Birds' flapping they blow on and inflame the fire, and also by their very flapping they put out the fire so that the fire should not flame too strongly, more than necessary. And they blow on the fire according to what is necessary for the foods, that is, for one food is needed such a fire, and for another food is needed a different fire — all according to the food, so do the Birds blow on the fire. (All this the King tells the Warrior.)
 * "Therefore lead them (that is, these people from the Land of Riches who are "gods" there) first against the wind, so that the smell of the foods should get to them. Then when you give them from the foods they will definitely just cast away the craving of money." ...

In Christianity love outweights the law. This is "missing to the right" of Mishpat (justice), the central column:

[1] [Likutei Moharan #2](https://en.wikisource.org/wiki/Translation:Likutei_Moharan/2) teaches that "The main weapon of Mashiach is none other than prayer," as part of a "two edged sword" of the interdependent prayer and sexual purity. With this sword one should be able to "strike a mark" without missing a hair, and thus bind oneself to Mishpat, justice, the "central column," the aspect of Yaakov.

This is in contradistinction to Jesus, by whom prayer was not such a main emphasis ("Make not long prayer as the Pharisees do;" whereas Chazal say "Fortunate is he who prays all day"). In Christianity, appeals to repentance, love, and ethics are prominent, but justice, the central column, gets pushed aside by love for example with the adulteress caught in the act where Jesus writes on the ground and the law is not upheld; also rabbinic and possibly biblical mitzvot are not upheld for example "Why do your disciples not wash" for bread, and telling the leper to move his bed on Shabbat. The answer "What defiles a man is what comes out of his mouth, not what he eats" is clever but antinomian, casting off the law. One can walk and chew gum at the same time; but in Christianity an appeal to ethics pushes the mitzvah aside. Again compare this with LM #2 where exact justice (not to miss to the left or right; not to be being too severe or too lenient), prayer, and sexual purity are emphasized and are interdependent. Thus Christianity "misses to the right."

[2] [Bereishit Rabbah 6.3](https://www.sefaria.org/sheets/133972.6?lang=bi&with=all&lang2=en) comments on Gen. 1:16 (God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night...): Esau was destined to enjoy this world.


 * Rabbi Levi taught in the name of Rabbi Yossi: It is natural that the great should count by the great, and the small by the small. Esau (that is, Rome) counts time by the sun, and Jacob (Israel) counts time by the moon.

"Rabbi Nachman said: Just as the sun rules by day, but not by night, Esau enjoys this world but will have none of the World to Come. However, as the moon is visible both day and night, Jacob has a portion in both worlds. "Rabbi Nachman further states: As long as the light of the great luminary shines, the light of the smaller is not noticed; but, when the greater light sets, the light of the smaller shines. So too, as long as Esau prevails, Jacob is diminished. However, when the light of Esau finally sets, then Jacob shall shine, as it is written: “Arise and shine and behold, darkness shall cover the earth, but upon you God will arise, and God’s glory will be seen upon you (Isaiah 61:1).”

Pri Etz Chaim - Shaar Rosh Chodesh Chanukah w'Purim Perek 3
[4] We've seen in a [recent question](https://judaism.stackexchange.com/questions/80652/does-the-arizal-really-say-yeshu-was-the-reincarnation-of-eisav) that the Arizal mentions YeShU'A [Jesus?] was a reincarnate of `AeSaYU [Esau]; the same letters are permuted. https://en.wikisource.org/w/index.php?title=Author:Isaac_Luria

The text surrounding this brings relevant points, that Esau came from an utterly high spiritual root; and the concept of the Tzadik haDor is mentioned:

(daf 460 paragraph 2) And behold Par`oh (Ex. 14:7) "took with him 600 choice chariots, and every chariot of Mitzrayim, and captains (shelishim) over every one of them." Meaning, Mitzrayim is the second son of Cham, and "he took 600 choice chariots" corresponding to W"H, and "every chariot of Mitzrayim" corresponds to Malkhut. Aside from all this, he took "officers over every one of them," meaning even in the G"R [gimel rishonot, first three sefirot], namely "the officers." And Esau was from the side of Din, the son of Yitzhak [=Gevurah], but however he nursed from the G"R, therefore it's written (Gen. 25:28), "and Yitzhak loved Esau, for he got venison (TzaYiD) for him to eat [lit. in his mouth]" meaning for the sake of the spark of holiness that was contained inside him, namely in the G"R. For the sake of this venison Yitzchak loved him, as perhaps he’d be repaired by this.

והנה פרעה לקח עמו שש מאות רכב בחור וכל רכב מצרים ושלישים על כולו. ר"ל, שמצרים הוא הבן הב' של חם, ולקח ת"ר רכב בחור, שהוא נגד ו"ק, וכל רכב מצרים נגד המלכות. ומלבד כל זה, לקח שלישים על כולו, רצה לומר גם בג"ר, דהיינו שלישים. ועשו היה מצד הדין, בנו של יצחק, אלא שהיה יונק מג"ר לכן כתיב ויאהב יצחק את עשו כי ציד בפיו, ר"ל בעבור ניצוץ הקדוש שהיה בו בפנים, דהיינו בג"ר. ובעבור אותו הציד, היה יצחק אוהב אותו, שאולי יתוקן עי"ז:

460.3 Consequently we find elsewhere [in the Torah] it’s spelled 'EsaYW, for he was to be reincarnated in YeShW'A [same letters], student of Rabbi Yehoshua ben Perachia, and because he pushed him away with two hands, he [RYB"P] was punished as recorded there. And for this reason, Chusham ben Dan killed Esau, and his head fell into the cave and was buried there with Yaakob, since the sanctity in him was in his head alone, so it's buried there.

נמצא במקום אחר, כתיב עשי"ו, כי להיות שנתגלגל בישוע, תלמיד רבי יהושוע בן פרחיה, ולפי שדחוהו בב' ידים, וענשו, וכמ"ש. ולטעם זה, חושם בן דן הרג לעשו, שחתך ראשו, ונפל הראש תוך המערה, ונקבר שם עם יעקב, לפי שהקדושה שבו היה בראשו לבד, לכן נקבר שם:

460.4 And being that he [Yeshua] nursed from the G"R, which are the heads of Yisrael, such as Shemaya and Avtalyon, R’ Meir and R’ Akiba, and thereby it’s said (Obad. 1:8), "and I will obliterate sages from Edom," therefore we don’t receive converts toward the Days of Mashiach, since there will not remain any spark of holiness at all [when] Mashiach comes. ובהיותו יונק מג"ר, שהם ראשי ישראל, כגון שמעיה ואבטליון, ור"מ ור"ע, וע"ז נאמר והאבדתי חכמים מאדום, לכן אין מקבלין גרים לימות המשיח, מאחר שלא ישאר שום ניצוץ קדושה כלל יבוא משיח:

460.5 Returning to our subject: (Gen. 21:12) "But in Yitzchak [will be called your seed]" – as it’s written regarding the moon’s blemish, in laws of Purim, and behold from 10 nations HK"BH did not give to Yisrael but 7, and three remained, which are KeN"I, KNYZ"I, and KaDMO"NI, which are Amon, Moab and Edom, corresponding to the G"R. Moab – Chokhmah, Amon – permutation of Noam which is Binah, Edom – Esau corresponding to Da`at, which correspond to the head, the G"R, which are the essence of the Light. Therefore it’s said (Lam. 4:16), "The face of Hashem divides them and he’ll no longer see them," as the nations would say since HK"BH hides His face from Yisrael, He’ll no longer see them, as reverting one's body is not as hard as hiding one's face, which is great darkness. But H"Y’s intention is for goodness, because reverting one's body the other direction requires great effort, and needs time; unlike when the body remains in place, just turning one's face the other way, for He turns back His face instanlty and suddenly to its place, therefore H"Y only hides His face. So this is the secret of (Isa. 54:8), "With a little wrath I hide My face but one moment from you." In other words, the punishment will only be a moment, and immediately I can turn back that hiding of face, which is not so possible if the opposite way. And from Shir haShirim [8:14], "My beloved flee away; now be thou like a deer..." &mdash; our Rabbis z"l said when the deer flees it turns back its face, therefore it seems the opposite of what we wrote, as he hides his whole body but turns back his face. However, this [verse] itself solves this and says "...upon the mountains of spices [עַל הָרֵי בְשָׂמִים]" In other words, always his face [of] his body is on the mountains of spice [or heaven, shamayim] and he [merely] turns back his face from it.  Thus it's precisely what's written, that H"Y even when the transgressions cause it, His intention is merely hiding His face one moment from you, as His intention is not to remove someone from Him, and He reincarnates a man in the world, until it makes the proper garment for the soul from the Torah and mitzvot, as is known, for [Eccl. 1:4] "Dor holekh dor ba/ Generation comes, generation goes." The generation that leaves is the generation that returns reincarnated again.

ונחזור לענין כי ביצחק וגו', כאשר כתוב בפגימת הלבנה בהלכות פורים, והנה מי' עממין לא נתן הקב"ה לישראל אלא ז', ונשארו ג', שהם קנ"י וקניז"י וקדמו"ני, שהם עמון ומואב ואדום, נגד ג"ר - מואב נגד חכמה, עמון אותיות נועם, דהיינו בינה, אדום עשו, נגד הדעת, שהם נגד ראש ג"ר, שהם עיקר האור, לכן נאמר פני י"י חלקם לא יוסיף להביטם, שהאומות היו אומרים, מאחר שהקב"ה מסתיר פניו מישראל, לא יוסיף עוד להביטם, שהחזרת הגוף אינו קשה כ"כ כמו הסתרת פנים, שהוא חשך גדול, אבל הש"י כוונתו לטובה, כי להחזיר הגוף לצד אחר צריך יגיעה גדולה, וצריך זמן, משא"כ כשהגוף נשאר במקומו, ומחזיר רק פניו לצד אחר, שתיכף בפתע פתאום מחזיר פניו למקומו, לכן הש"י הסתיר פניו לבד, וז"ס בשצף קצף הסתרתי פני רגע ממך, ר"ל שלא יהיה העונש אלא רגע, ותיכף אוכל להחזיר אותו הסתרת פנים, מה שלא היה אפשר כ"כ אם היה בהיפך. ומש"ה ברח דודי ודמה לך לצבי, ארז"ל כשהצבי בורח מחזיר פניו לאחור, א"כ נראה היפך מה שכתבנו, שהוא הסתר כל גופו, אך שמחזיר פניו. אלא מתרץ בעצמו זה, ואומר על הרי בשמים, ר"ל - שלעולם פניו גופא הוא על הרי בשמים, ומחזיר פניו ממנו, נמצא הוא ממש מ"ש, שהש"י אפילו כשהעונות גורמין, אין כוונתו אלא הסתרת פנים רגע ממך, שכוונתו לבלתי ידח ממנו נדח, ומגלגל אדם לעולם, עד שיעשה לבוש הראוי לנפש מתורה ומצות, כידוע כי דור הולך ודור בא, הדור שהולך הוא הדור שבא וחוזר ומתגלגל:

(daf 461 parag. 1) And there are many commentaries on this. And a wicked man who is not repaired, is not reincarnated but (Job 33:28) "two or three times with a man," but a tzaddik (righteous), in other words someone beginning to repair, thousands of times, till he completes the 613 mitzvot. Nevertheless a man has parts, his head and body, and the body is two parts, right side and left, and behold H"Y after a man comes and hasn't repaired what he needs, H"Y brings a different part of him, namely the head, and then brings the next part [i.e. right or left], and if he hasn't repaired all of it, he returns, God forbid, in the world. Such that even if it takes a thousand times, God forbid, he's returning for three [parts]. So this is "two or three times with a man." All this, in order that none should be discarded from him, therefore the generation that comes etc. And this is specific to men, who have many mitzvot, but about women it says, "but the earth stands forever." Either she's saintly, or goes to Gehinom [punish/purify], or goes to Abaddon (the abyss).

ובזה יש פרושים רבים, והרשע שאינו מתוקן, אינו מתגלגל אלא פעמים ושלש עם גבר, והצדיק ר"ל המתחיל לתקן, לאלפים, עד שישלים תרי"ג מצות. ועכ"ז יש באדם חלק ראשו וגופו, והגוף הוא ב' חלקים, צד ימין ושמאל, והנה הש"י אחר שבא אדם ולא תיקן כל הצריך לו, הש"י מביא חלק אחד ממנו דהיינו ראשו, ואחר כך מביא חלק האחר, ואם לא תיקן מכל וכל, חוזר חלילה לעולם, באופן שאפילו יהיה אלף פעמים, הם לעולם חוזרים על ג', וזהו פעמים ושלש עם גבר, וכל זה לבל ידח ממנו נדח, לכן הדור שבא וכו'. וזה דווקא לאנשים שיש להם מצות הרבה, אבל הנשים, עליהם נאמר והארץ לעולם עומדת, או היא צדקניות, או נכנסת לגיהנם, או הולכת לאבדון:

(461.2) And behold, in every era, there is one tzadik who is fit to be the manhig ha-dor/ leader of the era. and he too comes and goes with people of his era, to light their way. So this is (Eccl. 1:5), "[the sun] shines out..." and then "and [the sun] sets [lit. comes]." This is our Rabbis' z"l statement: before Eli's sun set, Shmuel Haramati's sun shined forth." Before the tzadik passes away, another tzadik is born, as our Rabbis z"l said. So this is, "the sun shines out and the sun sets [comes]; he rushes to his same place where he shines out." And the intention of the tzadik's passing: from there he lights [the way] for the tzadik that is left in his place, so this is "to his place," in other words to the tzadik left in his place, "he rushes and he shines out there." And he says (ibid. :7), "All the streams go to the sea," as besides the general leader there are many particular chakhamim that lead the era, so behold this is "all the streams go," which are talmidim chakhamim stemming from this tzaddik and they are his branches; they all "go to the sea," who is universal, in order to repair them and lead them, "and the sea is not filled;" it's not led.  And he performs the Torah and mitzvot properly, in a way that they come back reincarnate, with the chakhamim accompanying them. So this is, "to the place where the streams go" -- they return "walking" and are reincarnated with that generation. Until here from the Rav C"V.

והנה בכל דור ודור, יש צדיק אחד שראוי להיות מנהיג הדור, וגם הוא מהלך ובא עם בני דורו, להאיר להם, וזהו וזרח תחלה, ואחר כך ובא. והוא מה שאמרו רז"ל קודם שתשקע שמשו של עלי, זרחה שמשו של שמואל הרמתי. קודם פטירת הצדיק, נולד צדיק אחר, כמאמר רז"ל. וזהו וזרח השמש ובא השמש אל מקומו שואף זורח הוא שם. והכוונה שנפטר הצדיק, משם מאיר לצדיק שנשאר במקומו, וזהו אל מקומו, ר"ל לצדיק שנשאר במקומו, שואף וזורח הוא שם. ואמר כל הנחלים הולכים אל הים, שמלבד המנהיג הכולל, יש כמה פרטים חכמים המנהיגים הדור, והיינו כל הנחלים הולכים, שהם ת"ח שיוצאין מצדיק זה, והם ענפים לו, כולם הולכים לים, שהוא כללות, כדי לתקנם ולהנהיגם, והים אינו מלא, ואינו מתנהג ומקיים התורה ומצות כראוי, באופן שיחזרו ויתגלגלו הם, והחכמים עמהם, וזה אל המקום שהנחלים הולכים, הם שבים ללכת, ומתגלגלים עם הדור ההוא, ע"כ מהרח"ו.

[5] Yaakob and Esau are twins, a contrast or partnership of Torah learning versus worldliness, and this is the subject of Parashat Toledot and vast commentary.

[6] Ending on a positive note, Deut. 23:8 says: >You shall not abhor an Edomite, for he is your kinsman. This is most true today, when Torah Judaism and Christianity are both under attack by secular globalist Marxism ("Religion is the opiate of the masses").