Rabbi Uzi Meshulam ztz”l’s Secret Letter – Part 2 (MUST READ)

Moshiach the son of David won't come except when nobody notices, because he will already be in the world, only that he will be hidden. And everything that has to do with this person [Moshiach] will come with great, great heaviness, and with terrible obstacles that it's impossible to comprehend, both from inside or outside, and it will dress itself in various types of dress, and it won't be possible for people and for the House of Israel to draw close to Moshiach except through self-sacrifice specifically.

Gravestone of Uzi Meshulam
Gravestone of Rabbi Uzi Meshulam ztz"l

Rabbi Uzi Meshulam, ztz’l, was a kabbalist and tzaddik who took it upon himself to try to uncover the fate of the stolen Yemenite Children.

The State of Israel imprisoned him, and although he entered prison a healthy, relatively young man, he ultimately left prison after five years in a terrible state physically, unable to speak.

Before his health collapsed to that point, Rabbi Meshulam wrote a number of letters and shiurim, only some of which have come to light.

We are please to present part 2 of the amazing letter in which Rabbi Uzi Meshulam explains the hidden secret behind the persecution and controversy surrounding the tzaddik who is the Moshiach.

To read Part 1 of Rabbi Uzi Meshulam’s letter click here.


Rabbi Uzi Meshulam ztz”l’s Secret Letter – Part 2:

And this is what’s alluded to in the Targum: “And I thank You Hashem.  Because I sinned before You, You are angry at me; and when I return to the Torah (of Atika Setima, the Ancient Hidden One–these are Rav Meshulam’s words), You will turn your anger away from me, and have mercy on me.  In You I trust, and I will not be terrified.  Because the Great Holy One desires to rest His Divine Presence amongst you and in the entire land, and to bring close the redemption to all the holy people and to all the worlds.”

And it’s brought in the holy books, when the soul of the true Tzaddik, such as the Tzaddik mentioned above, needs to descend to the world, the Accuser and his minions accuse and claim that if he comes to descend to this lowly world, there won’t be anything for the Accuser and his minions to do any more.  The Accuser comes to the Creator of the World with claims, “For what did You create us?! etc.  If you bring this soul which comes from the first three emanations, from that ‘Resha Dela Ityada’ (The Head which is Unknown), and there is no one who can stand up [against it].”  And they respond to the Accuser that this soul must descend to this world–certainly!

Your end, Accuser, has arrived, according to the verse and in the style of the verse in Yechezkel 7: “The end, the end has come”…”Now your end is upon you, Accuser.”  And you, the Accuser, have a choice;  you’re looking for proposals and strategies to deal with this holy soul.  Since it won’t help, this soul will descend to the world.

The Accuser comes out and says that there already is a proposal and strategy, and this soul can descend.

And Rebbe Nachman says that the proposal and strategy of the Accuser is known in all the worlds, and this is the enormous spreading of the concealment and controversy against this Tzaddik’s holy soul.

“And they speak about him lies and falsehoods such as wouldn’t be believed if they were told.”  And they tell and spread about him all types of accusations and forbidden things, and he will be in great concealment and hidden from the world — this is the mystery of the soul of our righteous Mashiach, that he should be revealed speedily in our days.

Ribono shel Olam, I, Your servant, Uzi Azulai bar David and Tziyona, wait with longing of the soul for the revelation of the illumination of our righteous Mashiach.  Please help me,  My Father, My G-d, the Rock of my salvation, to rectify my way well, and not be, G-d forbid, one of those who delay the coming of the Redeemer, and that we should merit, that speedily in our days, our righteous Mashiach will come and be our leader and we will ascend to Jerusalem in eternal joy, to raise the Divine Presence from the dust.  And may it be Your will that all our harsh suffering will be favorable before You, to raise the Divine Presence from the dust.  “You did well with Your servant, Hashem, as You had spoken.”  Act as You have spoken, and not according to my request, Amen, may it be His will.

Only I will raise my prayer to You, my prayer to You Father, You are my G-d and the Rock of my salvation.  Teach me what to ask, teach me what to request to sanctify Your Name in the world.

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“Beautiful, Pleasant, Radiance of the world!  My soul is love-sick for You.  Please G-d heal her, showing her the pleasantness of Your Radiance.  Then she will be strengthened and will be healed, and she will be to You an eternal maidservant” — “in eternal joy!”  Yes, Aba, You know!

Afterwards Rabbeinu Rebbe Nachman ZTzVK”L ZYA”A said, that the mystery of the soul of our righteous Mashiach will be in great concealment and hidden from the world, in the way that our Sages said (Sanhedrin 98), “The son of David won’t come except when nobody notices,” because he will already be in the world, only that he will be hidden.

And everything that has to do with this soul will come with great, great heaviness, and with terrible obstacles that it’s impossible to comprehend, both from inside or outside, and it will dress itself in various types of dress, and it won’t be possible for people and for the House of Israel to draw close to this soul except through self-sacrifice specifically.

As it’s written in Likutey Moharan Part 1, 152: Because all the power of the Samech-Mem, the Accuser and his minions, which act to delay and prevent these souls from drawing close to the true Tzaddik, the soul of Mashiach, are acting through the cause of the souls of these people themselves, because these people have blemished the covenant, through spilling seed in vain, Rachama litzlan.

Therefore, through their sin, they have given power to the Samech-Mem and his minions.  Therefore, they themselves have caused all the obstacles and delays, since they are still dressed in “filthy clothes,” from which comes the obstacles and the darkness and crookedness in the heart, through tremendous doubts, confusion and questions, since the Accuser is mocking them, [by putting in thier heads] for example:

This “Gadol” said such and such (Rachama litzlan) about the Tzaddik, and another “Gadol and Kabbalist” spoke such and such slander (Rachama litzlan) about the true Tzaddik, etc.

Until many rise up upon each one who wants to enter into holiness and to truly draw close to the true Tzaddik.

And it’s impossible to break all the obstacles which spread out onto anyone who wants to enter, to receive, and to be nurtured from this hidden light (the true Tzaddik), except through self-sacrifice specifically, as Rabbeinu Rabbi Natan ZLH”H ZYA”A, his student, discusses at length in [Likutey Halachos] Hilchos “Heksher Kelim,” Halachah 4.  Because it’s impossible to receive from this lofty soul on the level of Avodas Hashem Yisbarach [Serving G-d] – because this soul is “Pele Yoetz,” that his advice is miraculous, awesome, and very deep, from the aspect of a 1000 lights [the light of Moshe Rabbeinu] – except through scorn and the spilling of much blood, that a person needs to be humiliated very, very much before he merits to receive from the light of the holy Torah of the true Tzaddik, the breath of our nostrils [the spirit of Mashiach].

Because it’s impossible to be nurtured, to be sanctified, from the true Tzaddik except through true self-sacrifice, as we see empirically the greatness of the obstacles, suffering, and concealments that anyone wishing to draw close to the truth must go through, that one needs to bear suffering to the point of severe depression.

Regarding this, it says in Tehillim 44, “Because for You, we are killed all day, we’re considered like herded animals for the slaughter.”  And so it says in the holy Zohar, Parashas Terumah, “The Torah doesn’t endure except in he who kills himself over it.”  That is, “that he breaks all the obstacles and bears all the suffering, and makes true self-sacrifice in order to draw close (not to be acquainted!) to the true Tzaddik, and to his Torah, and to his people.  Then he is assured from stumbling (and so [Rabbi Natan] writes at length in Likutey Halachos, Basar V’Chalav, Halachah 5).  And such happens to the one who draws close to the true Tzaddik, each one according to his filthy clothes that are in need of rectification.  On one side, his soul and good inclination give him the merit to know of this true Tzaddik, the hidden light, who can rectify him with such a wondrous and awesome Tikkun until he merits to the revelation of the light of new MaH [the expansion of the name of G-d through the letter Alef, which emanates from the forehead of Adam Kadmon at the beginning of Tikkun].  (The explanation of “TU-KiY” [parrot]: like TU-KiY, which makes heard what [others] make heard to him, and doesn’t understand anything: the intention “TU-KiY,” this is to Uzi A. Meshulam) – the new MaH our holy Rabbis BMD”A said, and among them and at their head Rabbeinu HaArizal ZYA”A in Etz Chaim in Shaar HaNesirah, that Malchut comes into existence from the lower section of Hod of Arich Anpin.

And this is “Ruach HaRevi’is” [the Fourth Spirit], mentioned in Idra Rabbah 132, and from there is the King Mashiach.  And from there, [we] ascertain and understand wisdom, since then the light of the moon rises – until here, the words of Idra Rabbah.  It’s also known that Mashiach will merit (speedily in our days) “to the illumination of the forehead,” which is called “Ratzon” [Divine Will/Favor] continuously!

And it’s known that the “illumination of the forehead” is the mystery of the new MaH, which is called “Hadar,” and is alluded to in (Breishis 36:39) “and Hadar reigned after him.”  And this is what King David alluded to in Tehillim: “Majesty (Hod) and splendor (Hadar) You confer upon him.” “Hod” – is the “Ruach HaRevi’i” which is the mystery of Hod of Arich Anpin.  “Hadar” is the mystery of the new “MaH” “Conferred upon him” – on King Mashiach.

If so – as we said above in the name of Rabbeinu HaKodesh, that on one side, the soul and good inclination of the person who draws close to the true Tzaddik give him the merit to know of this, “the hidden light,” the true Tzaddik, who can rectify him with a wondrous and awesome Tikkun, to serve Hashem Yisbarach according to his soul-root – such a wondrous and awesome Tikkun until he merits to the revelation of the new light of “MaH,” which is the revelation of the hidden light from the six days of creation, etc, as brought above.  However, on the other side, from the side of his wearing of “filthy clothes” and the evil inclination of the one who draws near, and his blemishes in blemishing the covenant (Rachama litzlan).  From the other side, the side of the “Sitra Achra” [the evil side], this person who draws near hears all types of opposition to the true Tzaddik – and all types of questions and doubts spread upon him, and major controversies reach his ears about this true Tzaddik.  If so, if he has some intelligence in his brain, he needs to know and believe, and comprehend, says Rabbeinu, that all of this is reproof on this that he blemished the drops of his mind.

And on this sin, it says (Mishlei), “All those who come to her don’t return and don’t attain the ways of life,” because if he hadn’t blemished and sinned in blemishing the covenant, and his mind wasn’t blemished, he wouldn’t hear the conflicts and controversies on the “True Tzaddik.”  And all the conflicts, controversies, delusions and temptations only come to him from the side of the “Sitra Achra” in order to distance him, G-d forbid, from the “hidden light” — the “True Tzaddik.”

Therefore, when he merits to truly contemplate, without deluding himself, G-d forbid, then even if he hears opposition, controversy, temptations to distance himself from this “hidden light” — the true Tzaddik, and also in his mind, several times thoughts arouse themselves, [that] perhaps it’s better, G-d forbid, to flee from this true Tzaddik, then in a moment and immediately he composes himself in his mind, and gazes and has mercy on himself thoroughly:  Where is he in this world, because, behold, they want to distance him from the source of his lifeforce, from the supernal pleasantness, from the Nahal Novea Makor Chochma Keduma, the Flowing Stream, the Source of Primordial Wisdom, the mystery of the soul of Righteous Mashiach, N-N-M-Ch=KeMaCh [flour], “If there’s no Kemach, there’s no Torah,” who is the river which purifies from all the stains in the world.  And through this itself, it breaks all the crookedness in his heart, and he won’t look at any obstacle or delayer, even if these obstacles are from himself.  And so in the passage of time, he will merit to be gathered into the midst of the gates of Holiness and to see many wonders and all good, forever.

Waiting for his students, with the blessing of Hashem, Oz [strength] He shall give to His people, they should arrive very soon…Uzi A. bar David Meshulam


Rabbi Uzi Meshulam’s Secret Letter – Part 1


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