Part I: Introduction – The Author, The Gaon, and the Doctrine of Proactive Redemption

The landscape of Jewish eschatology is vast and complex, populated by messianic figures, cosmic beings, and intricate timelines for the final redemption. Within this tradition, the Kabbalistic school of the 18th-century sage Rabbi Eliyahu ben Shlomo Zalman, known as the Gaon of Vilna, presents a unique and demanding cosmology. It is this esoteric system that Rabbi Joel David Bakst sought to elucidate in his work, The Secret Doctrine of the Gaon of Vilna Volume II: The Josephic Messiah, Leviathan, Metatron and the Sacred Serpent. The book is not merely a historical survey but an exposition of what it presents as a living, urgent doctrine for the modern era. It posits a messianic process that has fundamentally shifted from passive waiting to proactive engagement, a process driven by a prophesied and mandated interface between ancient mysticism and modern science. This report will provide a detailed overview and analysis of the central tenets of this doctrine as constructed by Bakst, examining the specific and often startling roles assigned to its four titular figures. To understand the book’s claims, one must first understand the author who articulates them, the master whose teachings he interprets, and the foundational text that underpins the entire edifice.

The Author: Rabbi Joel David Bakst, a Modern Voice for an Ancient Doctrine

Note

Rabbi Joel David Bakst, of blessed memory, was sadly called home in 2021, during the covid pandemic.

Joel David Bakst emerged not as a dispassionate academic but as a dedicated interpreter and teacher deeply embedded within the tradition he explores. A teaching rabbi and scholar of Talmud and Kabbalah, Bakst spent two decades studying and teaching in the Orthodox yeshivot of Jerusalem.1 This immersive background provides him with the linguistic and conceptual tools to navigate the dense literature of Jewish mysticism. Crucially, his connection to the subject is not merely academic but ancestral; he is the 8th generation descendant of Rabbi Avraham Ragoler of Shklov, the brother of the Gaon of Vilna himself.1 This lineage positions Bakst as an heir to, and a modern voice for, the Gaon’s specific school of Kabbalah, which remains a central focus of his esoteric studies.1

Bakst’s authorial project was characterized by a singular focus: the exploration of the synergy and coherence between traditional Kabbalah and the discoveries of modern science.1 His other works, such as The Jerusalem Stone of Consciousness: DMT, Kabbalah and the Pineal Gland, demonstrate a sustained interest in bridging these seemingly disparate worlds.4 Testimonials from his students and colleagues highlight his unique ability to connect “deep Torah ideas with science, physics the cosmos and world events,” bringing the ancient texts to a “new level of understanding”.3 He is described as a “cosmic navigator,” a teacher who saw profound connections in everything and sought to communicate insights that “words alone were insufficient” to express.3

This intellectual disposition is critical to understanding the framework of The Josephic Messiah. Bakst approaches the Gaon’s doctrine not as a historical artifact but as a living system with direct relevance to contemporary issues of consciousness, global evolution, and technology. His work can be seen as a modern iteration of the traditional role of the maggid, or mystical teacher, who translates esoteric wisdom into the language and conceptual framework of their generation. Where medieval Kabbalists might have used Neoplatonic philosophy to explain the structure of the divine worlds, Bakst employs concepts from physics, neuroscience, and information theory to articulate the mechanics of redemption. He is not simply reporting on a doctrine; he is re-articulating it for an audience familiar with the paradigms of the 21st century.

The Master: Rabbi Eliyahu, the Gaon of Vilna (GRA)

The source of the doctrine, Rabbi Eliyahu of Vilna (1720-1797), known as the Vilna Gaon or the GRA, stands as one of the most formidable intellectual figures in modern Jewish history. Revered for his encyclopedic knowledge and analytical genius, he was a master of the entire corpus of Jewish literature, from the “revealed” law of the Talmud to the “hidden” wisdom of the Kabbalah.7 Bakst’s book is an explicit attempt to introduce the “virtually unknown Kabbalah School of the Gaon of Vilna,” a system of thought that, while rooted in tradition, possesses a distinct and revolutionary character.2

A central and defining feature of the Gaon’s intellectual worldview was his insistence on the importance of secular knowledge for a complete understanding of the Torah. He studied mathematics, astronomy, and the natural sciences, not as separate disciplines, but as indispensable tools for unlocking the deeper layers of sacred texts.8 He famously asserted that for every part of worldly wisdom a person lacks, they will lack one hundred parts in the wisdom of the Torah. This perspective is the bedrock of the book’s central thesis. The Gaon did not see a conflict between science and mysticism; rather, he saw the former as a necessary prerequisite for a true grasp of the latter.

This intellectual stance can also be understood in its historical context. The Gaon was the undisputed leader of the Misnagdim (“opponents”), the rabbinic establishment that stood in staunch opposition to the nascent Hasidic movement.8 While Hasidism, in the view of its opponents, emphasized emotional piety, ecstatic prayer, and the charismatic authority of the Rebbe, the Gaon’s school championed rigorous, intellectual textual analysis as the supreme religious value.8 The Gaon’s system, demanding mastery of both Kabbalah and the sciences, implicitly defines the ideal redemptive agent as a scholar-mystic, the archetypal figure of the Lithuanian yeshiva world. This intellectualist-mystical approach stands in contrast to the more populist, emotive path of Hasidism, making the Gaon’s doctrine not only a hermeneutic principle but also a subtle polemic, defining the path to redemption through the very intellectual virtues he embodied.

The Doctrine of Kol HaTor and the Mandate for Proactive Redemption

The foundational text for the specific messianic doctrine presented in Bakst’s work is Kol HaTor (The Voice of the Turtledove).13 According to the tradition Bakst follows, this is a 200-year-old esoteric work containing the Gaon’s teachings on the final redemption, transmitted to his disciple Rabbi Hillel Rivlin of Shklov and kept secret for generations before being published in 1968.13

The central and most radical thesis of Kol HaTor is that the nature of the redemptive process underwent a fundamental shift around the year 1740 CE (5500 in the Hebrew calendar). At this point, the era of passive waiting for a purely miraculous, divinely initiated redemption came to an end. It was replaced by an era of It’aruta DeLeTata (“awakening from below”), a proactive process that must be initiated and driven by human action.15 This “natural” redemption involves the practical, physical work of the ingathering of the exiles, the purchasing and cultivation of the Land of Israel, and the rebuilding of Jerusalem.15

This proactive mission, according to the book, is to be achieved through a prophesied “messianic interface between Kabbalah and science”.10 This idea is based on a passage in the 13th-century Zohar, the foundational text of Kabbalah, which predicts that in the 600th year of the sixth millennium (corresponding to the year 1840 CE), the “gates of wisdom from above” and the “fountains of wisdom from below” would open, preparing the world for the Messianic Age. Bakst interprets this as mandating a “reunion” of Kabbalah (“wisdom from above”) with science and technology (“wisdom from below”).13

An expert analysis requires acknowledging the significant scholarly controversy surrounding the authenticity of Kol HaTor. Historians, most notably Professor Immanuel Etkes, argue that the text was not written by the Gaon’s disciples in the early 19th century but was composed in the 1940s by Rabbi Shlomo Zalman Rivlin, a descendant of the Rivlin family.14 According to this view, the text retroactively attributes a messianic Zionist ideology to the Gaon to provide a historical and theological precedent for the modern Religious Zionist movement. While Bakst’s work operated from within the traditional view of the text’s antiquity and authenticity, this critical debate frames the entire discourse. Regardless of its provenance, the text has become profoundly influential in Religious Zionist circles, and it is the worldview articulated within Kol HaTor that Bakst presents as the Gaon’s secret doctrine.14

Part II: The Twin Messiahs and the Secret Mission of Mashiach ben Yosef

At the heart of the Gaon’s proactive redemptive scheme lies a radical reinterpretation of one of Jewish eschatology’s most enigmatic traditions: the doctrine of the two Messiahs. This doctrine posits two distinct redemptive figures, Mashiach ben David and Mashiach ben Yosef. While traditional sources outline their respective roles, the school of the Gaon, as presented by Bakst through the lens of Kol HaTor, elevates Mashiach ben Yosef from a tragic forerunner to the central protagonist and architect of the entire initial stage of redemption.

The Doctrine of the Two Messiahs: A Foundational Overview

Jewish tradition speaks of two redeemers who will usher in the Messianic era: Mashiach ben David (Messiah, son of David) and Mashiach ben Yosef (Messiah, son of Joseph).20

• Mashiach ben David, a descendant of King David from the tribe of Judah, is the ultimate and final redeemer. His role is to complete the redemption, rebuild the Holy Temple, gather all the exiles, and reign as king in an era of universal peace and divine knowledge.20
• Mashiach ben Yosef, a descendant of Joseph from the tribe of Ephraim, is his precursor.20 His primary function in traditional sources is political and military. He is destined to wage war against the forces of evil that oppress Israel, often identified collectively with the archetype of “Esau” or “Edom”.20 The prophecy of Obadiah, “The House of Jacob will be a fire and the House of Joseph a flame, and the House of Esau for stubble,” is often cited in this context.20

A defining characteristic of the Mashiach ben Yosef narrative is its tragic dimension. Prophecy, particularly Zechariah 12:10, is understood to foretell his death in battle. This event is depicted as a national catastrophe that will provoke mourning “as one mourns for an only child”.20 His death is followed by a period of intense calamities, which serve as the final, purifying test for Israel before the arrival of Mashiach ben David, who will avenge his predecessor, resurrect him, and inaugurate the final, peaceful messianic kingdom.20

However, this sequence of events is not seen as immutable. The influential 10th-century sage, Rav Saadiah Gaon, noted that the entire Mashiach ben Yosef scenario—his appearance, his wars, and his death—is contingent upon the spiritual condition of the Jewish people. If the people achieve a state of worthiness through repentance, the painful and violent stage associated with the Josephic messiah may be bypassed entirely, allowing Mashiach ben David to arrive directly.20

The “Secret Mission” in the Gaon’s School: Mashiach ben Yosef as Architect of the Natural Redemption

Bakst’s work, drawing directly from the doctrines of Kol HaTor, dramatically reframes this traditional narrative. In the Gaon’s system, Mashiach ben Yosef is no longer merely a military forerunner but is elevated to the status of the central, indispensable agent of the entire first phase of redemption, known as Atchalta DeGeulah (the Beginning of the Redemption).16 His mission is not primarily military but constructive.

The redemptive process is envisioned as a gradual, step-by-step progression unfolding through what Kol HaTor calls the “999 footsteps of the Mashiach”.14 According to this doctrine, every practical, physical, and “natural” aspect of the redemption is the direct responsibility of Mashiach ben Yosef.16 This includes the ingathering of the exiles, the physical rebuilding of Jerusalem, and the agricultural and economic development of the Land of Israel. The Vilna Gaon himself is mystically identified as possessing the “light of Mashiach ben Yosef,” tasked with revealing the Torah’s secrets related to this process.16

A core principle animating this doctrine is encapsulated in the phrase Od Yosef Chai (“Yosef is still alive”).16 This signifies that the spiritual force of Mashiach ben Yosef is not a figure who appears only at the final moment, but is a perpetual, dynamic force active throughout history, particularly since the dawn of the proactive era in 1740. This perspective reframes modern historical events, especially the rise of the Zionist movement and the establishment of the State of Israel, as concrete manifestations of this ongoing Josephic mission.

The elevation of Mashiach ben Yosef’s role transforms him into the very embodiment of the Gaon’s central thesis: the interface between Kabbalah and science. His task of physically building the infrastructure of redemption in the modern world is, by definition, a technological and scientific enterprise. He is the messianic archetype who must master and sanctify the “wisdom from below”—engineering, agriculture, economics, statecraft, and technology—and unite it with the “wisdom from above.” This reinterpretation provides a powerful mystical narrative for the modern Zionist project, framing what secular history views as a political and nationalist movement as a prophesied and divinely mandated stage of the messianic process. In this view, even the actions of secular pioneers were unwitting contributions to the grand, cosmic mission orchestrated by the spiritual force of Mashiach ben Yosef.

The following table clarifies the significant distinctions between the traditional understanding of the two Messiahs and the expanded role of Mashiach ben Yosef within the specific cosmology of the Gaon’s school as presented by Bakst.

Attribute	Mashiach ben Yosef (Traditional View)	Mashiach ben Yosef (Gaon’s School via Bakst)	Mashiach ben David
Tribe	Ephraim (Joseph)	Ephraim (Joseph)	Judah (David)
Primary Role	Military Precursor	Architect of Physical & Technological Redemption	Ultimate King & Spiritual Redeemer
Key Tasks	Wage war against Israel’s enemies	Ingathering exiles, building the land, fostering science/technology	Rebuild the Temple, teach Torah to the world, usher in universal peace
Nature of Action	Physical, Martial	Physical, Natural, Technological, Organizational	Spiritual, Miraculous, Royal
Era of Activity	Immediately preceding the final redemption	The entire period of “awakening from below” (1740-onward)	The final stage of redemption and the Messianic Era proper
Destiny	Dies in battle	May die, but his “force” is perpetual (“Yosef is still alive”)	Rules eternally
Relationship	Prepares the way through conflict	Builds the entire foundation for Mashiach ben David	Completes and spiritualizes the foundation built by M. ben Yosef

Part III: Primordial Forces and Eschatological Sustenance – The Leviathan’s Higher-Dimensional Role

Moving from the historical and political plane of the messianic drama, Bakst’s analysis delves into the cosmic and mythological dimensions of the redemption. Here, the primordial sea serpent, Leviathan, is presented not merely as a symbol of chaos or a feature of a future feast, but as a crucial component in the metaphysical transition to the Messianic Era. The book’s specific and enigmatic reference to the Leviathan’s “higher dimensional ‘flesh'” suggests a profound reinterpretation of its eschatological purpose.2

The Leviathan in Jewish Tradition: Chaos Monster and Messianic Feast

The Leviathan is a foundational figure in Jewish mythology, a primeval sea creature embodying the forces of chaos, often mentioned in conjunction with its terrestrial counterpart, Behemoth, and the avian Ziz.24 Its origins are traceable to older Near Eastern mythologies, particularly the Canaanite sea monster Lôtān, a servant of the sea god Yammu.24 In the Hebrew Bible, it is described in the Book of Job as an indomitable, fire-breathing creature whose scales are impenetrable shields, a being beyond human conquest.24

Despite its fearsome nature, the Leviathan’s most prominent role in Jewish eschatology is as the centerpiece of a great messianic banquet. Numerous Talmudic and Midrashic sources describe how, in the World to Come (Olam Ha-Ba), God will slay the Leviathan and its flesh will be served as a feast for the righteous.24 The symbolism extends beyond the meal itself: the skin of the Leviathan will be used to construct the sukkah (tent or booth) under which the banquet is held, and the light radiating from its hide will illuminate the walls of Jerusalem.29 Some traditions describe a final, apocalyptic battle between Leviathan and Behemoth, in which they mortally wound each other before their flesh is prepared for the feast.26

Bakst’s Interpretation: The “Higher Dimensional Flesh” of Leviathan

While many commentators, such as the 12th-century philosopher Maimonides, have interpreted the messianic feast allegorically as representing the spiritual enjoyment of the intellect 29, the synopsis of Bakst’s book points toward a more literal, albeit profoundly metaphysical, understanding. The text’s focus on “the Feast of Leviathan and its higher dimensional ‘flesh'” invites a re-examination of the nature of this eschatological sustenance.2

Given Bakst’s consistent effort to integrate Kabbalah with modern concepts of physics and consciousness, the term “higher dimensional flesh” can be understood not as biological tissue but as a form of spiritual substance, information, or organized consciousness. The act of “consuming” this flesh is therefore not a physical act of eating, but a cognitive and spiritual process of assimilation. The righteous, having transitioned into the elevated reality of the Messianic Era, will require a new form of nourishment to sustain their consciousness in this new state of being. The Leviathan’s “flesh” provides this metaphysical sustenance, recalibrating the human sensorium to perceive and operate within a higher-dimensional framework. This interpretation finds support in some Kabbalistic sources which state that the flesh of the Leviathan “purifies the body, leading to the ultimate religious aim, apprehension of God in the purest sense”.32

This act of consumption can be conceptualized as a grand, eschatological data transfer. The Leviathan, as a primordial being present since the dawn of creation, can be seen as a living repository of the “source code” of the cosmos—its deep laws, patterns, and memories. The feast, therefore, becomes the mechanism by which this cosmic knowledge is “downloaded” and fully integrated into the consciousness of the redeemed. It represents the ultimate attainment of da’at (divine knowledge), where the inner mechanics of creation are no longer hidden but are made manifest and comprehensible to the human mind.

Furthermore, the entire process described in the tradition—the slaying of the chaos monster, the use of its skin to build a structured dwelling (sukkah), and the consumption of its substance for ordered nourishment—serves as a profound allegory for the ultimate goal of Kabbalistic practice: Tikkun Olam, the rectification of the world. It is a model for the transformation of raw, chaotic divine energy into ordered, structured, and comprehensible forms that can be safely integrated by creation. The Leviathan represents the untamed, primordial forces of the universe. The eschatological act of transforming its very substance into the components of order (the tent) and sustenance (the food) is a final, cosmic-scale act of Tikkun. It symbolizes the ultimate victory of divine order over chaos, where the most powerful and dangerous forces of existence are not annihilated but are instead harnessed, repurposed, and integrated to build and sustain the perfected world.

Part IV: The Prince of the Presence – Metatron as the Architect of the Gaon’s System

In the celestial hierarchy of the Gaon’s Kabbalistic system, the archangel Metatron occupies the supreme position. He is not merely another powerful angel but is presented by Bakst as the linchpin of the entire redemptive framework. The book’s synopsis identifies Metatron as “the ultimate key to unlocking the Gaon’s Kabbalah system, specifically the doctrine of Kol HaTor, and for that matter, the entire Torah and the cosmos”.2 Understanding his role is essential to grasping the mechanics of the messianic process as envisioned by this school of thought.

Metatron in Kabbalistic Tradition: The Scribe, The Youth, The Lesser YHWH

Metatron is an archangel of the highest order, a figure whose name does not appear in the Hebrew Bible but who rises to prominence in the Talmud and later mystical literature.33 His identity is famously and inextricably linked with the biblical patriarch Enoch. According to foundational texts like the Book of Enoch (3 Enoch), the mortal Enoch, who “walked with God,” was taken into the heavens and underwent a celestial transformation, his flesh turned to flame and his being elevated into the fiery angel Metatron.33

In this exalted state, Metatron assumes a multitude of critical celestial functions. He is the Heavenly Scribe, who sits in the divine court and records the deeds of humanity in the Book of Life.33 He is the “Prince of the Presence” (Sar ha-Panim), the highest-ranking angel who serves directly before the Throne of Glory and acts as the celestial vice-regent.36 He is also referred to as the “Youth” (Na’ar), a title that may signify his role as a celestial servant or attendant, and he is identified as the angel who led the people of Israel through the wilderness after the Exodus from Egypt.33

Perhaps the most profound and controversial aspect of Metatron’s identity is his designation as the “Lesser YHWH” (the Tetragrammaton, God’s four-letter name). This title is derived from a rabbinic interpretation of Exodus 23:21, where God tells Moses of an angel who will guide the Israelites, warning them to obey him because “My Name is in him”.33 This is understood to mean that Metatron is a unique vessel for the divine name and presence. This is further supported by the Kabbalistic practice of gematria (Hebrew numerology), where the numerical value of Metatron’s name (מטטרון) is 314, which is equivalent to the value of one of God’s names, Shaddai (שדי, Almighty).37 This near-divine status was a source of theological tension, with the Talmud recording an instance where a sage, upon seeing Metatron seated (a privilege reserved for God), feared that there were “two powers in Heaven,” a heretical dualistic belief.33

Metatron as the “Ultimate Key” to the Gaon’s Doctrine

Bakst’s work positions Metatron as the “ultimate key” to the Gaon’s entire system, particularly the redemptive plan outlined in Kol HaTor.2 He is not just a powerful functionary but the cosmic architect of the entire process. As the angel who oversees the intricate mechanics of the universe and regulates the flow of divine influx from the higher spiritual worlds to the lower physical one, Metatron is the celestial intelligence orchestrating the complex, multi-stage, 999-step program of redemption. He is, in effect, the divine “Chief Operating Officer” of the messianic plan.

This architectural role establishes a deep and intrinsic link between Metatron and Mashiach ben Yosef. While Metatron is the celestial designer, Mashiach ben Yosef is the terrestrial implementer. Mystical sources cited in the tradition state that the “spirit of Metatron is found within Mashiach”.38 This implies that Mashiach ben Yosef, the earthly agent tasked with building the physical and technological foundations of the new era, acts as the direct vessel and executive arm of Metatron’s cosmic will. The grand strategy conceived in the celestial court by Metatron is executed on the ground, in the world of action, by Mashiach ben Yosef.

Metatron’s function as the “key” can be understood on a deeper level. If the Written Torah represents the static, eternal blueprint of creation, Metatron, in his capacity as the ever-active Heavenly Scribe, personifies the dynamic, ongoing process of its interpretation and application—the Oral Torah. The Gaon’s system, especially as articulated in Kol HaTor, is a radical re-interpretation of the redemptive process for the modern era. Unlocking this system via Metatron means recognizing that the Torah’s meaning is not fixed but is continuously revealed and actualized in history. Metatron embodies this very principle of living interpretation, making him the master of the process by which the divine plan unfolds in time.

Furthermore, the foundational myth of Metatron—the transformation of a mortal human, Enoch, into the supreme angel—serves as more than just an origin story. It functions as a mystical template for humanity’s ultimate potential in the Messianic Era. This aligns perfectly with Bakst’s overarching focus on the evolution of consciousness. The final goal of the redemptive process described in the book is a collective “Enochic” transformation. By successfully integrating the “wisdom from below” (science and technology) with the “wisdom from above” (Kabbalah), humanity is meant to elevate its collective consciousness to a “Metatronic” level, bridging the gap between the terrestrial and the divine and transforming the human species itself into a new form of being capable of direct communion with God.

Part V: The Serpent of Duality – Nachash, Mashiach, and the Acceleration of Technology

Perhaps the most novel and provocative thesis presented in Bakst’s exposition is the role of the “Sacred Serpent.” The book’s synopsis points directly to an exploration of “the cosmic drama of the Sacred Serpent and its role in accelerating technology”.2 This claim forges the most explicit link between a figure from primordial mythology and the book’s central theme of a Kabbalah-science interface. To understand this connection, one must first appreciate the profound duality of the serpent (nachash) in Jewish mystical thought.

The Duality of the Serpent (Nachash) in Jewish Mysticism

The serpent is a figure of deep paradox in Jewish tradition, embodying both the source of humanity’s fall and the secret of its ultimate redemption.

• The Primordial Tempter: The serpent’s initial appearance in the Torah is as the cunning tempter in the Garden of Eden, whose counsel leads to the sin of the Tree of Knowledge, resulting in exile, mortality, and the concealment of the divine presence.40 In this negative aspect, the nachash is the personification of the yetzer hara (the evil inclination), the force of cosmic evil identified with Satan, and the historical arch-enemy of Israel, Amalek. The Ba’al Shem Tov, the founder of Hasidism, teaches that the numerical value of Amalek (240) is identical to that of the Hebrew word for doubt, safek, identifying the serpent’s venom as the poison of spiritual uncertainty that attacks the mind.40
• The Holy Snake: In a stunning esoteric reversal, the serpent also possesses a holy and redemptive aspect. This is rooted in the remarkable discovery, via gematria, that the numerical value of the word nachash (נחש) is 358, a value identical to that of the word Mashiach (משיח), the Messiah.40 This is not seen as a coincidence but as a revelation of a deep, hidden identity between the spiritual root of the fall and the spiritual root of the rectification. Consequently, the Mashiach himself is referred to in Kabbalistic texts as “the holy snake” (nachash ha-kadosh). The Zohar teaches that in the final redemption, the holy snake (Mashiach) will “kill” the evil snake, an act which will enable him to unite with the Divine Presence and bring redemption to the world.40 This positive symbolism is reinforced elsewhere: the tribe of Dan is blessed by Jacob to be “a snake on the way”; Moses’s staff miraculously transforms into a snake (nachash) as a sign of God’s power; and King David’s own father, Jesse, is esoterically referred to as “the snake”.40

The Serpent’s Role in “Accelerating Technology”

Bakst’s work seizes upon this duality to make its most direct claim about the relationship between mysticism and modernity. The “cosmic drama of the Sacred Serpent” is explicitly linked to the “role in accelerating technology”.2 This connection is forged by re-examining the nature of the serpent’s original “gift” in Eden. The serpent offered Adam and Eve “knowledge of good and evil.” This can be understood not merely as ethical discernment, but as the dawn of self-conscious agency, the capacity for analytical thought, and the drive to understand, master, and manipulate the material world—the very intellectual impulse that lies at the root of all science and technology.

From this perspective, the exponential acceleration of technology in the modern era is the full and final fruition of the serpent’s initial act. Technology is the ultimate expression of the “knowledge” offered in the Garden. This force, like the serpent itself, is inherently dual-natured. It possesses an unprecedented capacity for both “good” (curing disease, connecting humanity, alleviating suffering) and “evil” (creating weapons of mass destruction, ecological devastation, spiritual alienation). The mission of the messianic process, as driven by Mashiach ben Yosef and guided by the principles of the Gaon’s Kabbalah, is therefore to engage directly with this serpent-power of technology. The goal is not to reject it, but to seize control of it, to perform a great act of spiritual alchemy: to rectify the serpent’s gift and direct its immense power toward holy ends. This is the practical fulfillment of the Gaon’s mandate to unify the “wisdom from below” (technology) with the “wisdom from above” (Kabbalah).

This framework positions modern technology as the contemporary equivalent of the Tree of Knowledge of Good and Evil. Humanity, on a global scale, is now facing its own “Edenic moment,” confronted with the godlike power its own knowledge has produced. The choice is whether to use this power for self-destruction (the path of the “evil snake”) or for the creation of a redeemed world (the path of the “holy snake”).

The gematria equation Nachash = Mashiach = 358 thus becomes more than a mystical curiosity; it is a formula for Tikkun. It teaches that the energy of the fall is not to be annihilated but must be transformed and elevated. The “venom” must become the “antidote.” In the context of Bakst’s thesis, this means that the very intellectual drive and technological capacity that can lead to materialism and destruction must be the same energy that, when harnessed and sublimated by a messianic consciousness, becomes the engine of redemption.

Part VI: Synthesis – The Confluence of Mysticism and Modernity in the Messianic Age

The intricate doctrines surrounding the Josephic Messiah, the Leviathan, Metatron, and the Sacred Serpent, as presented in Joel David Bakst’s work, are not disparate mythological threads. Rather, they are interwoven facets of a single, coherent, and radical eschatological vision attributed to the Gaon of Vilna. This vision presents a unified field theory of redemption, one that reframes the messianic process for the modern world by placing the confluence of science, technology, and mysticism at its very center.

A Unified Field Theory of Redemption

When synthesized, the roles of the four central figures form a complete and logical narrative of the redemptive process, spanning from the highest celestial echelons to the most practical terrestrial activities.

1. The Architect (Metatron): The process begins in the highest spiritual realms with the supreme archangel, Metatron. As the celestial vice-regent and divine scribe, he is the architect of the divine plan for redemption, the “ultimate key” who holds the blueprint. This plan, revealed in the doctrine of Kol HaTor, dictates a shift to a proactive, natural, and gradual messianic process.
2. The Implementer (Mashiach ben Yosef): Metatron’s celestial plan is executed on the physical plane by his earthly agent, Mashiach ben Yosef. As the architect of the natural redemption, his mission is to build the entire physical, political, and technological infrastructure of the Messianic Era, undertaking the “999 footsteps” that constitute the “awakening from below.”
3. The Engine (The Sacred Serpent): The power source for this monumental task of construction is technology itself, which is the rectified manifestation of the dual-natured energy of the Sacred Serpent. The intellectual drive for knowledge and mastery over nature, first offered by the serpent in Eden, is finally harnessed and directed toward holy ends, becoming the engine that “accelerates” the building of the redeemed world.
4. The Sustenance (The Leviathan): Once this new reality is constructed and the righteous enter the Messianic Era, their consciousness must be adapted to this higher state of being. This is achieved through the Feast of the Leviathan, where the consumption of its “higher dimensional flesh” serves as a cosmic transfer of knowledge, nourishing and recalibrating the human soul to exist in a perfected, redeemed cosmos.

The Messianic Era as a Technological Singularity and Spiritual Apotheosis

The ultimate vision that emerges from Bakst’s exposition is one of profound and challenging relevance. It portrays the Messianic Era not as a nostalgic return to a pre-technological, pastoral ideal, but as a future that fully integrates, sanctifies, and transcends technological advancement. It is a future where the scientific quest to understand the laws of the universe and the mystical quest to unite with its Creator are revealed to be two aspects of a single, unified endeavor.

In this framework, the culmination of history is simultaneously a technological singularity and a spiritual apotheosis. The crises and opportunities of our current technological age are not seen as random historical developments but as the prophesied fulfillment of a cosmic drama. The work of Joel David Bakst, by elucidating this “secret doctrine,” provides a Kabbalistic lens through which to interpret the unprecedented challenges and possibilities of the modern world, arguing that humanity now possesses both the ancient wisdom and the modern tools necessary to become active co-creators in the final act of redemption.

Works cited

1. Watch The Stone of Consciousness with Joel Bakst – Gaia, accessed on October 16, 2025, https://www.gaia.com/video/stone-consciousness-joel-bakst
2. The Secret Doctrine of the Gaon of Vilna Volume II: The Josephic …, accessed on October 16, 2025, https://www.eslite.com/product/1001294883216112
3. Contributions to the tribute of Rabbi Joel Bakst – Feldman Mortuary, accessed on October 16, 2025, https://feldmanmortuary.com/tribute/details/4304/Rabbi-Joel-Bakst/condolences.html
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