The Mashiach Sits at the Gates of Rome
הַמָּשִׁיחַ יוֹשֵׁב עַל פִּתְחֵי רוֹמִי
And behold, corresponding to this there is the Mashiach (וְהִנֵּה נֶגֶד זֶה יֵשׁ הַמָּשִׁיחַ), and she is the Yechidah prepared to crown with her the two Mashiachs (וְהִיא הַיְּחִידָה הַמֻּכֶּנֶת לְעַטֵּר בָּהּ שְׁנֵי הַמְּשִׁיחִים), which also at times is in the secret of a staff (שֶׁהִיא גַּם כֵּן לִפְעָמִים בְּסוֹד מַטֶּה). And then it is said (וְאָז נֶאֱמַר) (Psalms 110:2): “The staff of Your strength shall Hashem send forth from Tziyon” (מַטֵּה עֻזְּךָ יִשְׁלַח ה׳ מִצִּיּוֹן), and then (וְאָז) (Psalms ibid): “Rule in the midst of Your enemies” (רְדֵה בְּקֶרֶב אוֹיְבֶיךָ). And it is the secret of (וְהוּא סוֹד) (Numbers 24:19): “And one shall descend from Ya'akov” (וְיֵרֶד מִיַּעֲקֹב), for in his place stands the Mashiach (כִּי בִּמְקוֹמוֹ עוֹמֵד הַמָּשִׁיחַ), and with the power of his dominion he subdues the nations (וּבְכֹחַ שְׁלִיטָתוֹ רוֹדֶה הָאוּמּוֹת), and elevates all the Berurim that are necessary (וּמַעֲלֶה כָּל הַבֵּרוּרִים הַצְּרִיכִים).
But when the staff is reversed (אֲבָל כְּשֶׁהַמַּטֶּה נֶהְפָּךְ), behold, Mashiach (הִנֵּה מָשִׁי״ח) is likewise equal in number to Nachash [serpent] (גַּם כֵּן הוּא כְּמִנְיָן נָחָ״שׁ), and a Tikkun [rectification] is assigned to him by another path (וְנִמְסַר לוֹ תִּקּוּן בְּדֶרֶךְ אַחֵר): that he go and become enclothed in the Klipot (שֶׁיֵּלֵךְ וְיִתְלַבֵּשׁ בַּקְּלִיפּוֹת), and sit there imprisoned in the house of confinement (וְיֵשֵׁב שָׁם אָסוּר בְּבֵית הַסֹּהַר), in lack of light and influence (בְּחֶסְרוֹן אוֹר וְהַשְׁפָּעָה); and he is the bearer of afflictions (וְהוּא סְבִילַת הַחֳלָאִים).
And I say to you (וַאֲנִי אוֹמֵר לְךָ) that this is the matter of what the sages said (שֶׁזֶּהוּ עִנְיָן מַה שֶּׁאָמְרוּ רַזָ"ל) (Sanhedrin 98a): that he sits at the gate of Rome (דְּיָתֵיב אַפְתַּחָא דְּרוֹמִי), and it is truly the matter of (וְהוּא עִנְיָן מַמָּשׁ) “And He gave the wicked his grave” (וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ), for Moshe must rectify Yisrael by their purification from the Erev Rav (כִּי מֹשֶׁה הוּא צָרִיךְ לְתַקֵּן אֶת יִשְׂרָאֵל בְּמַה שֶׁיִּהְיוּ מְנֻקִּים מִן הָעֵרֶב רַב), and this is the Berur that reaches him (וְזֶהוּ הַבֵּרוּר הַמַּגִּיעַ לוֹ), therefore he is buried there with them (לָכֵן הוּא קָבוּר שָׁם עִמָּהֶם). And already Rabbi Shim‘on bar Yochai explained (וְכְבָר פֵּירֵשׁ רַשְׁבִ"ּי) in Parashat Teitzei (בְּפָרָשַׁת תֵּצֵא) the matter of Moshe’s burial (עִנְיַן קְבוּרַת מֹשֶׁה), that it is in a form not fitting for him (שֶׁהוּא בְּצוּלְמָא דְּלָאו אִיהִי הֲגוּן לֵיהּ), as we shall explain with the help of Heaven that passage (כְּמוֹ שֶׁנְּפָרֵשׁ בְּסִיּוּעָא דִּשְׁמַיָּא הַמַּאֲמָר הַהוּא). But the Mashiachim must be at the gate of Rome (אֲבָל הַמְּשִׁיחִים צְרִיכִים לִהְיוֹת אַפְתַּחָא דְּרוֹמִי), and this is called for them “burial” (וְזֶה נִקְרָא לָהֶם קְבוּרָה), for they must be enclothed within the Klipah (בְּהִיוֹתָם צְרִיכִים לִהְיוֹת מְלוּבָּשִׁים בְּתוֹךְ הַקְּלִפָּה), which is the Klipah of Esav and Yishma’el (וְהִיא קְלִפַּת עֵשָׂו וְיִשְׁמָעֵאל), who are the nations that rule over Yisrael (שֶׁהֵם הָאוּמּוֹת הַשּׁוֹלְטִים עַל יִשְׂרָאֵל), and they must be subjugated beneath them through these Mashiachim (וְהֵם צְרִיכִים לְהִשְׁתַּעְבֵּד תַּחְתֵּיהֶם עַל יְדֵי הַמְּשִׁיחִים הָאֵלֶּה).
But there is Rome the Great (אֲבָל יֵשׁ רוֹמִי רַבְּתָא), and there is Rome the Small (וְיֵשׁ רוֹמִי זְעֵירְתָּא), and there sit the Mashiachim - one from the aspect of Rome the Great (וְשָׁם יוֹשְׁבִים הַמְּשִׁיחִים אֶחָד מִבְּחִינַת רוֹמִי רַבְּתָא), and one from the aspect of the Small (וְאֶחָד מִבְּחִינַת זְעֵירְתָּא), and from there they extract the sparks needed for Yisrael (וּמִשָּׁם מְבָרְרִים הַנִּיצוֹצוֹת הַצְּרִיכִים לְיִשְׂרָאֵל), and by bearing affliction they lighten the suffering from Yisrael (וּבְסַבְלָם הַצַּעַר מְקִילִים מֵעַל יִשְׂרָאֵל).p1-14
And behold, the Tree of Knowledge of Good and Evil (וְהִנֵּה עֵץ הַדַּעַת טוֹב וָרָע) - it is the secret of Adonai (הוּא סוֹד אֲדנָ״י), that in these two letters lies the root mentioned above (שֶׁיֵּשׁ בִּשְׁתֵּי אוֹתִיּוֹת הָאֵלֶּה הַשֹּׁרֶשׁ הַנַּ״ל), and the nachash came and enticed Chavah to give him a place (וְהַנָּחָשׁ בָּא וּפִתָּה אֶת חַוָּה לָתֵת לוֹ מָקוֹם), and in her giving to him - immediately the Shekhinah descended (וּבְתִתָּהּ לוֹ – מִיָּד יָרְדָה הַשְּׁכִינָה), and then the staff became a serpent (וְאָז נַעֲשָׂה מִמַּטֶּה נָחָשׁ). And Yisrael were required to suffer the exile of Egypt (וְהֻצְרְכוּ יִשְׂרָאֵל לִסְבֹּל גָּלוּת מִצְרָיִם), to be rectified in it from the defilement of this serpent (לְהִתְקֵן בּוֹ מִזּוֹהֲמַת הַנָּחָשׁ הַזֶּה). And the Tikkun was to return the serpent to a staff (וְהָיָה הַתִּקּוּן לְהַחֲזִיר הַנָּחָשׁ לְמַטֶּה), in the secret of Dan mentioned above (בְּסוֹד דָּ״ן הַנַּ״ל), and it is the secret of (וְהוּא סוֹד) (Bereshit 15:14) “And also the nation whom they shall serve, Dan will I judge” (וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּ״ן אָנֹכִי). For in returning the nachash under the governance of this Dan (כִּי בַּחֲזוֹר הַנָּחָשׁ תַּחַת הַנְהָגַת הַדָּ״ן הַזֶּה), the dominion was taken from the Klipot (נִטְּלָה הַשְּׁלִיטָה מִן הַקְּלִיפּוֹת), and Pharaoh could no longer rule at all (וְלֹא יָכֹל פַּרְעֹה לִשְׁלוֹט כְּלָל).
Notes
And see Benayahu ben Yehoyada on Sanhedrin 98a (רְאֵה בְּנָיָהוּ בֶּן יְהוֹיָדָע עַל סַנְהֶדְרִין דף צ״ח ע״א): “And where does he sit? At the gate of Rome” (וְהֵיכָא יָתֵיב, אַפְתַּחָא דְרוֹמִי). The meaning is: at the entrance of Gan Eden [Garden of Eden] (הַכַּוָּנָה עַל פֶּתַח גַּן עֵדֶן), which is called “Rome” in poetic language (קָרֵי לְגַן עֵדֶן רוֹמִי בִּלְשׁוֹן מְלִיצָה), because it is exalted above this world (כִּי הוּא מְרוֹמָם עַל הָאָרֶץ הַלָּזוֹ). And what it says, “He sits among the poor who bear afflictions” (וּמַה שֶּׁאָמַר יָתֵיב בֵּינֵי עֲנִיֵּי סוֹבְלֵי חֳלָאִים), they are the Tzaddikim [Righteous Ones] (הֵם הַצַּדִּיקִים), who are from the aspect of Malchut [Kingship], which has nothing of its own (שֶׁהֵם מִבְּחִינַת הַמַלְכוּת דְּלֵית לֵיהּ מִגַּרְמָא כְּלוּם). Therefore, he calls them “the poor” (לָכֵן קְרָאָם עֲנִיִּים), and they suffer afflictions through the enclothement of their Nefesh [soul] in a body (וְהֵם סוֹבְלִים יִסּוּרִין בְּהִתְלַבְּשׁוּת נַפְשָׁם בְּגוּף), for the Nefesh [soul] does not feel afflictions unless it becomes clothed in a body (דָּאֵין הַנֶּפֶשׁ מַרְגֶּשֶׁת בְּיִסּוּרִין אֶלָּא אִם כֵּן תִּתְלַבֵּשׁ בְּגוּף). And concerning them the sages say (וְעֲלֵיהֶם אוֹמְרִים הַתַּלְמִידֵי חֲכָמִים): “Woe unto us for the suffering of the Tzaddikim [Righteous Ones] and Chassidim [Pious Ones] who are in Gan Eden [Garden of Eden]” (אוֹי לָנוּ עַל צַעַר צַדִּיקִים וַחֲסִידִים אֲשֶׁר בְּגַן עֵדֶן), and afterward they say (וְאַחַר כָּךְ אוֹמְרִים): “Woe unto us for the suffering of Mashiach [Messiah]” (אוֹי לָנוּ עַל צַעֲרוֹ שֶׁל מָשִׁיחַ). And the meaning concerning Mashiach [Messiah] is (וְהַכַּוָּנָה דְּהַמָּשִׁיחַ): Mashiach [Messiah] certainly sits in Gan Eden [Garden of Eden], in his radiance, splendor, and glory (וַדַּאי הוּא יוֹשֵׁב בְּגַן עֵדֶן בְּזִיוּוֹ וְהֲדָרוֹ וִיקָרוֹ), and he merely gives a spark of his Nefesh [soul] (וְרַק נוֹתֵן נִיצוֹץ מִנַּפְשׁוֹ) to become clothed in a body and suffer afflictions at the entrance of Gan Eden [Garden of Eden] with those Tzaddikim [Righteous Ones] (שֶׁתִּתְלַבֵּשׁ בְּגוּף וְתִסְבּוֹל יִסּוּרִין בְּפֶתַח גַּן עֵדֶן עִם אוֹתָם צַדִּיקִים). And on Shabbat and Yom Tov [Festival] (וּבְשַׁבָּת וְיוֹם טוֹב), that portion departs from that body (יִתְפַּשֵּׁט אוֹתוֹ הַחֵלֶק מֵאוֹתוֹ הַגּוּף), and joins with Mashiach [Messiah] (וְיִתְחַבֵּר עִם הַמָּשִׁיחַ). And concerning that portion which he gives of himself to suffer afflictions (וְעַל אוֹתוֹ חֵלֶק שֶׁנוֹתֵן מִמֶּנּוּ לִסְבּוֹל יִסּוּרִין), it says here (קָאָמַר כָּאן): “Where does he sit? At the gate of Rome” (הֵיכָא יָתֵיב, אַפְתַּחָא דְּרוֹמִי). Through this you will understand (וּבָזֶה תָּבִין) how the words of the sages do not contradict one another (שֶׁלֹּא יִהְיוּ סוֹתְרִין דִּבְרֵי רַזָ"ל זֶה אֶת זֶה). And see Adir baMarom, p. 518 (רְאֵה אַדִּיר בַּמָּרוֹם ע׳ תקי״ח): And there are here two aspects (וְיֵשׁ בְּכָאן שְׁתֵּי בְּחִינוֹת): the first is light within the darkness (הָאַחַת, אוֹר בְּתוֹךְ הַחֹשֶׁךְ), and this is at the time of (וְהוּא בִּזְמַן): “And Elokim said: Let there be light” (וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר). It is the secret of Mashiach [Messiah] during the exile (וְסוֹד הַמָּשִׁיחַ בִּזְמַן הַגָּלוּת), as the sages said (שֶׁאָמְרוּ רַזָ"ל): “He sits at the gate of Rome” (דְּיָתֵיב אַפְתַּחָא דְּרוֹמִי) (Sanhedrin 98a) [סַנְהֶדְרִין צ״ח ע״א]. And afterward there is the time of the separation of light from darkness (וְיֵשׁ אַחַר כָּךְ זְמַן הִבָּדֵל הָאוֹר מִן הַחֹשֶׁךְ), concerning which it is said (שֶׁנֶּאֱמַר בּוֹ): “And Elokim separated between the light and between the darkness” (וַיַּבְדֵּל אֱלֹקִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ), and this is the time of redemption (וְהוּא זְמַן הַגְּאֻלָּה). And behold, in the Zohar (Zohar III 119b) [זֹהַר ח״ג קי״ט ב], they said concerning the verse, “Her voice will go like a serpent” (Jeremiah 46:22) [יְרֶמְיָה מ״ו, כ״ב]: how the serpent bends its head and its tail strikes (אֵיךְ הַנָּחָשׁ כּוֹפֵף רֹאשׁוֹ וְזָנָבוֹ מַכֶּה). And I will explain to you this matter of the Nachash [serpent] (וַאֲפָרֵשׁ לְךָ עִנְיַן זֶה הַנָּחָשׁ): behold, the Sitra Achra [Other Side] derives its existence from the Gevurot [Severities] (הִנֵּה הַסִּטְרָא אָחֳרָא מְצִיאוּתָהּ מִן הַגְּבוּרוֹת), and it must be subjugated and stand beneath these Gevurot [Severities] (וְהִיא צְרִיכָה לִהְיוֹת כְּפוּיָּה וְעוֹמֶדֶת תַּחַת הַגְּבוּרוֹת הָאֵלֶּה). And this is specifically in the secret of the 365 negative commandments (וְזֶהוּ דַּוְקָא בְּסוֹד הַשַּׁס״ה מִלּ״ת), for through this extension the Gevurot [Severities] of holiness extend forth to subjugate beneath themselves all the levels of impurity (כִּי בָּזֶה הַהִתְפַּשְׁטוּת מִתְפַּשְּׁטוֹת גְּבוּרוֹת הַקְּדֻשָּׁה לְכָפוֹת תַּחְתֵּיהֶן כָּל מַדְרֵגוֹת הַטֻּמְאָה). And the totality of this bond is called Nachash [serpent] (וּכְלָלוּת קֶשֶׁר זֶה נִקְרָא נָחָשׁ): its head is these 365 (הָרֹאשׁ שֶׁבּוֹ הוּא הַשַּׁס״ה הָאֵלֶּה), and its tail is the levels of the Sitra Achra [Other Side] that hang upon them (וְהַזָּנָב שֶׁבּוֹ הוּא מַדְרֵגוֹת הַסִּטְרָא אָחֳרָא הַנִּתְלִים בָּהֶם)—some say: Bon (נ״א: בּוֹן). And when the head rules, the tail is bent beneath it (וּבִשְׁלִיטַת הָרֹאשׁ, הַזָּנָב כָּפוּף); but if, Heaven forbid, the head begins to bend, then the tail has no submission and strikes (וְאִם חַס וְשָׁלוֹם הָרֹאשׁ מַתְחִיל לִהְיוֹת כָּפוּף, אָז אֵין לַזָּנָב הַכְנָעָה וְהוּא מַכֶּה). And concerning this it is said: “Even his enemies will make peace with him” (Proverbs 16:7) [מִשְׁלֵי ט״ז, ז]—this is the Nachash [serpent] (זֶה הַנָּחָשׁ) (Bereishit Rabbah 54:1) [בְּרֵאשִׁית רַבָּה נ״ד א]. For the Nachash [serpent] itself can be a good Tikkun [rectification]: the subjugation of evil (כִּי הַנָּחָשׁ עַצְמוֹ יָכוֹל לִהְיוֹת תִּקּוּן טוֹב, שֶׁהִיא הַכְּפִיַּת הָרָע). And know (וְתֵדַע) that Melekh haMashiach [the King Messiah] must stand in the aspect of this bond during the time of exile (שֶׁבְּבְחִינַת הַקֶּשֶׁר הַזֶּה צָרִיךְ לַעֲמֹד מֶלֶךְ הַמָּשִׁיחַ בִּזְמַן הַגָּלוּת), for this is specifically for subjugating evil beneath good (כִּי הוּא דַּוְקָא לְכַפְּיַּת הָרַע תַּחַת הַטּוֹב). But be exceedingly cautious in understanding this matter (אֲבָל הִזָּהֵר מְאֹד בְּהֲבָנַת עִנְיָן זֶה), for it is not as the wicked have wickedly erred in themselves, saying that Mashiach [Messiah] will change his deeds, Heaven forbid (כִּי לֹא כַּאֲשֶׁר הִרְשִׁיעוּ הָרְשָׁעִים בְּנַפְשָׁם לוֹמַר שֶׁיְּשַׁנֶּה הַמָּשִׁיחַ מַעֲשָׂיו חַס וְשָׁלוֹם). Rather, we are speaking of the Yechidah [the singular soul-level] (אֶלָּא עַל הַיְּחִידָה אֲנַחְנוּ מְדַבְּרִים), which stands above and is prepared to be given to this Mashiach [Messiah] (הָעוֹמֶדֶת מִלְמַעְלָה מֻכֶּנֶת לְהִנָּתֵן לַמָּשִׁיחַ הַזֶּה). And be exceedingly careful in this, lest you reveal a face in the Torah that is not according to halakhah [Jewish law] (וְהִזָּהֵר מְאֹד בָּזֶה שֶׁלֹּא תְגַלֶּה פָּנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה). I have already elaborated on this in my book, Kinat Hashem Tzeva’ot [The Zeal of Hashem of Hosts] (וְכְבָר הֶאֱרַכְתִּי בָּזֶה בְּסִפְרִי קִנְאַת ה׳ צְבָאוֹת). And let us return to the matter (וְנַחֲזוֹר לָעִנְיָן): for this division of the 365 is the aspect of the head of the Nachash [serpent] that subjugates the tail (כִּי הַחִלּוּק הַזֶּה שֶׁל הַשַּׁס״ה הוּא בְּחִינַת רֹאשׁ הַנָּחָשׁ הַכּוֹפֶה אֶת הַזָּנָב), and this is what Melekh haMashiach [the King Messiah] must uphold: this secret of Nachash [serpent], whose numerical value is that of Mashiach [Messiah] (וְזֶהוּ מַה שֶּׁצָּרִיךְ לְהַחֲזִיק מֶלֶךְ הַמָּשִׁיחַ, בְּסוֹד זֶה שֶׁל נָחָשׁ שֶׁהוּא מִנְיָן מָשִׁיחַ).