In the Shadow of Mashiach



In the Shadow of Mashiach
In the Shadow of
The Belief in Mashiach
The belief in the coming of Mashiach and the Messianic redemption is one of the fundamental
principles of the Jewish faith. Every Jew must believe that Mashiach will arise and restore the
Kingdom of David to its original state and sovereignty, rebuild the Bet Hamikdash (Holy Temple of
Jerusalem), gather the dispersed of Israel, and in his days all the laws of the Torah shall be
reinstituted as they had been aforetimes. Rambam, Principles of the Faith, Article 12. and Rambam, Hilchot Melachim 11:1
Whoever does not believe in him, or whoever does not look forward to (and anticipate) his coming,
denies not only [the words of] the other prophets but also [those of] the Torah [the Five Books of
Moses] and of Moses our Teacher! For the Torah testifies about him, as it is said: “G-d, your G-d,
will return your captivity and have compassion on you. He will return and gather you… If your
dispersed be in the utmost end of the heavens… G-d will bring you…” (Deuteronomy 30:3-5) These
words, explicitly stated in the Torah, compound all the things spoken by all the prophets.
Some authorities view this principle as an integral part of the first of the Ten Commandments (“I am
G-d, your G-d, who has taken you out of the land of Egypt, from the house of bondage;” Exodus
20:2), which charges us with the belief in G-d, i.e., “to know that He who created heaven and earth is
the sole ruler above and below and in all four directions…
This includes… [the principle] that man is asked in his judgment after death, ‘Did you long for
salvation?’ The Scriptural source for this obligation is compounded in the above: just as we must
believe that G-d took us out of Egypt, as it is written, ‘I am G-d, your G-d, who has taken you out
from the land of Egypt’… so I want that you believe that I am G-d, your G-d, who will yet gather you
and save you…” R. Yitzchak of Corbeil, Semak, par. 1.
Awaiting Mashiach
“The vision is yet for an appointed time, but at the end it shall speak and not
lie. Though he tarry wait for him, for it will surely come… it will not be late!”
(Habakuk 2:3) “Therefore wait for Me, says G-d, for the day that I rise to the
prey; for My judgment is to gather nations, that I assemble kingdoms, to pour
out upon them My indignation, all My fierce anger. For all the earth shall be
consumed by the fire of My jealousy.” (Zephaniah 3:8)1 “Happy are all those
that wait for him.” (Isaiah 30:18)
Waiting for Mashiach, anticipating his coming, is not simply a virtue but a
religious obligation. Rambam thus rules that whoever does not believe in and
whoever does not await (eagerly looking forward to) the coming of Mashiach,
in effect denies the whole Torah, all the prophets beginning with Moses. In the
popular formulation of his thirteen Principles of the Faith (the hymn of Ani
Ma’amin) this is put as follows:
“I believe with complete faith in the coming of Mashiach. Though he tarry,
nonetheless I await him every day, that he will come.”
Awaiting Mashiach
As stated above, some authorities view this principle as an integral part of the first of the
Ten Commandments which states “Anochi I am G-d, your G-d, who has taken you out
of the land of Egypt, out of the house of bondage.” (Exodus 20:2) The connection may
be seen in the fact that the initial word Anochi is linked with redemption:
“Anochi signifies the first redemption from Egypt and the last redemption through
Mashiach.” Anochi is an explicit expression of compassion, consolation and comfort.
Indeed, Anochi is an acronym with every one of its four letters signifying Biblical
prophecies of the Messianic consolations and comfort.
In view of this legal obligation to await Mashiach, therefore, one of the first questions
an individual is asked on the Day of Divine Judgment is “Tzipita liyeshu’ah did you
look forward to salvation?” To believe in the coming of Mashiach and to await it are
two separate concepts. “To believe” is a doctrinal affirmation as for any other part of the
Torah: affirming the principle of Mashiach who will come eventually, whenever that
may be. “To await” means an active and eager anticipation of the redemption, that it
occur speedily: “I await him every day…,” literally:“In ikveta deMeshicha (on the
‘heels of Mashiach,’ i.e.,) when the time arrives for the glory of G-d to be revealed in
the world through the coming of our righteous Mashiach, there will surely be leaders of
Awaiting Mashiach
who will urge the masses of Israel to strengthen the faith and to return with teshuvah, and to arouse
the people to prepare themselves with teshuvah and good deeds for the coming of Mashiach…
“In those days there will also be people of little faith who will not believe those words, even as we
find that during the Egyptian exile ‘they did not listen to Moses because of anguished spirit and hard
labor’ (Exodus 6:9)…
“Each one will argue that he does not question the truth of the possibility of the redemption, but
merely doubts the time of the redemption as to when it will occur. Yet there is an explicit verse in
Malachi (3:1) that ‘The lord whom you seek (i.e., the king Mashiach) will suddenly come to his
palace, and the messenger of the covenant whom you desire (i.e., Elijah the prophet), behold he
comes…’ At the very least, therefore, one is to consider every day that perhaps he will come that
day. We find this reflected in the explicit ruling in the Gemara Chafetz Chaim, Chizuk Emunah,
quoted in Chafetz Chaim al Hatorah, Vayera, p. 56f., note 2.
Note also Torat Ze’ev, quoted in Hagadah shel Pesach Mibet Levi [Brisk], p. 120: “It is incumbent to
await the coming of Mashiach every single day, and all day long… It is not enough to believe in the
coming of Mashiach, but each day one must await his coming… Furthermore, it is not enough to
await his coming every day, but it is to be in the manner of our prayer ‘we await Your salvation all
the day,’ that is, to await and expect it every day, and all day long, literally every moment!”
Awaiting Mashiach
“Everything is (bound up) with kivuy (hoping; awaiting).”11See Targum Yehonathan, and Bereishit Rabba 98:14, on
this verse.12Shemot Rabba 30:2412
“When the Israelites enter the synagogues and houses of study, they say to the Holy One,
blessed be He, ‘Redeem us!’ He responds to them: ‘Are there righteous people among you? Are
there G-d-fearing people among you?’ They reply: ‘In the past… there were… Nowadays,
however, as we go from generation to generation it grows darker for us…’ The Holy One,
blessed be He, then says to them: ‘Trust in My Name and I shall stand by you… for I shall save
whoever trusts in My Name.’ ”Midrash Tehilim 40:114
Though the study of Torah is ever so important, the need to await and hope for the redemption is
addressed especially to the scholars and students of Torah, as G-d rebukes them: “Though the words
of the Torah are beloved unto you, you did not do right in awaiting My Torah but not (the restoration
of) My Kingdom.”
“[The patriarchs] exclaimed before Him: ‘Master of the universe, maybe there is no restoration for
the children?’ He said to them: ‘When there is a generation that looks forward to My Kingdom, they
will be redeemed immediately,’ as it is said, ‘There is hope for your future, says G-d, that (your)
children shall return to their own boundary’ (Jeremiah 31:16).”
Awaiting Mashiach
The daily Amidah contains the request, “Speedily cause the offspring of Your
servant David to flourish and enhance his power through Your salvation, for
we hope for Your salvation all the day…” The last phrase, “for we hope…,”
seems strange: what kind of reasoning is that? If we justly deserve the
redemption, we shall merit it even without that hope; if we do not deserve it, of
what avail will that hope be? The meaning, however, is clear:
“Speedily cause the offspring of Your servant David to flourish…;”
and if it should be said that we lack merit, cause it to flourish anyway
“because we hope for your salvation…,” that is, because we have the
kivuy (hope). By virtue of that kivuy we deserve that You redeem us!”
Awaiting Mashiach
True belief in the Messianic redemption is reflected and verified in sincere anticipation, in
eagerly looking forward to the coming of Mashiach. In turn, the sincerity of this hope and
awaiting is tested by what is done to achieve it. For something truly desired one will ask and
beg, demand, and do everything possible to attain it. The same applies to the obligatory
awaiting and anticipation of Mashiach.
G-d insists that we prove the sincerity of our claim to want Mashiach by doing everything in
our power to bring it about, including storming the Gates of Heaven with demands for the
“The children of Israel shall sit many days without king and without prince, and without
sacrifice… Thereafter, the children of Israel shall return and ask for G-d, their G-d, and for
David their king, and they shall be in fear before G-d and (hope) for His goodness in the end of
days.” (Hosea 3:4-5)
“Ask for G-d” refers to the restoration of the Kingdom of Heaven; “David their king” the
restoration of the Kingdom of the House of David, through Mashiach; “fear before G-d… His
goodness” the restoration of the Bet Hamikdash. For Israel will not see the redemption until
they shall return and ask for these!
“Israel shall not be redeemed until they will confess and demand the Kingdom of Heaven, the
Kingdom of the House of David, and the Bet Hamikdash!”
Awaiting Mashiach
R. Shimon bar Yochai taught a parable of a man who punished his son. The son did
not know why he was being punished, but thereafter his father said to him: “Now
go and do that which I had ordered you many days ago and you ignored me.”
“Even so, all the thousands that perished in battle in the days of David, perished
only because they did not demand that the Bet Hamikdash be built. This presents
an a fortiori argument:
“If this happened to those in whose midst there had not been a Bet Hamikdash,
which, therefore, was not destroyed in their days, yet they were punished for not
demanding it, how much more so then with regards to ourselves in whose days the
Bet Hamikdash is destroyed and we do not mourn it and do not seek mercy for it!”
We pray for the redemption several times every day. Even so, requesting by itself is
not enough. One must demand the redemption, just as with the wages of a hired
worker: the law stipulates that if the worker does not demand his wages, there is no
obligation to give it to him on the very day that he completes his work.
So, too, we must demand our redemption. Failure to do so shows that this matter is
clearly not that urgent to us!
The Players
‫אדום עליהם ויתגרו‬-‫"ועתידים בני ישמעאל לעורר מלחמות חזקות בעולם ויתאספו בני‬:(‫בתרגום‬, ‫וארא ל"ב‬
‫אחת על הים‬,‫מלחמה בהם‬
‫ואחת סמוך לירושלים‬,‫ואחת על היבשה‬
And in the future, Bnei Yishmael will awake to cause strong wars in the world and Edom will gather
on them and begin a war on water, one on land, and one close to Jerusalem.
Prophecy speaks of a war that will be between Yishmaelim and Edomim in the Holy Land... A nation
will come quickly to battle another nation who is shocking the world and will bring judgement on
Edom...Edom nation shocks the world and instigates wars;
In Parshat Toldot in "Ahavat Chaim", a sefer written by the Mekubal Rav Menachem Menashe zs'l.
At the End of Days, Ishmael will fall in Eretz Israel.
Me'am Loez (zs'l) says the nation of Ishmaelim are multiplied more than all 70 nations and no nation
will be safe from them. They are dangerous because they are ‫ פרא אדם‬savage and uncivilized. Our
Merciful Father scattered them to all 4 corners and each has its own kingdom, and HKB'H entered
hatred onto them so they will never be able to unite, and therefore, will never be able to destroy the
world. At the end of days, the wicked Edom will try to unite the Ishmaelim so both can go to fight for
Prophet Yeshaya (zs'l) says "On that day, HaShem will befall with His big, strong, and hard sword on
the leviatan ( ‫ ) לויתן‬and deadbolt snake .(‫)נחש בריח‬
The Players
Rashi (zs'l) explains on Targum Yonatan (zs'l) who will HaShem befall with
the strong sword? On a king that is political like Pharaoh.
Mezudat David (zs'l) says that the livyatan is Ishmael and Edom.
Rashi says the deadbolt snake is EGYPT. Egypt will cause Israel much pain
and will not let Israel to go in or out and they planned all this secretly. As it
says " ‫ נחש עקלתון אשר בים‬- The zigzag curved snake that is in the sea". And
""On that day, HaShem will erase with His big, strong, and hard sword on the
leviatan ( ‫ ) לויתן‬and deadbolt snake ( ‫") נחש בריח‬. The strength the sword of
HaShem to kill the snake will be received from Bnei Israel, from the power of
prayers - especially Yerushalayim residents. The prayers from Olam
HaTachton (lower world) will assist to erase Israel's enemies with HaShem's
The Zohar says Ishmael and Edom are called by the Torah snakes - they are
compared to snakes biting because they cannot be silenced till both Moshiachs
(Moshiach ben Yosef and Moshiach ben Dovid) are revealed.
In Sefer Shmena Lachmo, it says that EDOM IS RUSSIA!!!
The Players
The Arabs
Western Culture
The 12 Sons
Tribe of Judah
Of the Tribes of Israel
King David
Maschiach ben Joseph
Maschiach ben David
Bnei Ishmael
Genesis Chapter 16
1 Now Sarai Abram's wife bore him no children; and she had a
handmaid, an Egyptian, whose name was Hagar.
And Sarai said unto Abram: 'Behold now, the LORD hath restrained
me from bearing; go in, I pray thee, unto my handmaid; it may be that I
shall be builded up through her.' And Abram hearkened to the voice of
6 But Abram said unto Sarai: 'Behold, thy maid is in thy hand; do to
her that which is good in thine eyes.' And Sarai dealt harshly with her,
and she fled from her face.
7 And the angel of the LORD found her by a fountain of water in the
wilderness, by the fountain in the way to Shur.
Genesis Chapter 16
8 And he said: 'Hagar, Sarai's handmaid, whence camest thou? and
whither goest thou?' And she said: 'I flee from the face of my mistress
9 And the angel of the LORD said unto her: 'Return to thy mistress,
and submit thyself under her hands.'
10 And the angel of the LORD said unto her: 'I will greatly multiply
thy seed, that it shall not be numbered for multitude.
11 And the angel of the LORD said unto her: 'Behold, thou art with
child, and shalt bear a son; and thou shalt call his name Ishmael,
because the LORD hath heard thy affliction.
12 And he shall be a wild ass of a man: his hand shall be against
every man, and every man's hand against him; and he shall dwell
in the face of all his brethren.'
Yisrael and Yishmael
Rosh Hayeshiva Harav Mordechai Greenberg, shlita , (From the book, “Me’Invei Hakerem: Sefer Bereishit”)
Yisrael and Yishmael are the only two nations that contain G-d’s Name, as it
says in Pirkei D’Rabbi Eliezer (ch. 29):
Bilaam said: Of the seventy nations that G-d created in His world, he did not
place His Name in any one of them, other than Yisrael. Since G-d equated
Yishmael’s name with that of Yisrael: “Oh! Who will survive in his days,” as
it says, “Oh! Who will survive when He imposes these!” (Bamidbar 24:23)
Pirkei D’Rabbi Eliezer states further:
Why is his name called Yishmael? Because G-d will hear the sound of the
[Israel’s] groan from what Bnei Yishmael are destined to do in the Land in the
end of days. Therefore, his name is called Yishmael, as it says, “Yishma E-l
ve’yaanem” – “G-d will hear and answer them.” (Tehillim 55:20)
Radal (R. David Luria) explains that although the name Yishmael was given
because G-d heard the voice of Hagar and the voice of the lad, nevertheless,
since the name Yishmael is in the future tense, there must be two meanings,
one for the past and one for the future.
Yisrael and Yishmael
Rosh Hayeshiva Harav Mordechai Greenberg, shlita , (From the book, “Me’Invei Hakerem: Sefer Bereishit”)
Israel’s enemies are the four kingdoms: Babylonia, Persia, Greece and Rome.
The question is, where does Yishmael fit in? After all, it is impossible to
ignore this tremendous mass! The Ibn Ezra writes in Daniel (7:14), that indeed
Yishmael is the fourth kingdom, whereas Greece and Rome are considered as
one kingdom.
The Ramban on Parshat Balak rejects this position, and writes that the Ibn
Ezra erred in this, “because their fear fell upon him.” The Maharal also
explains that the criteria of the four kingdoms is not only their hatred of Israel,
but also the taking away of sovereignty from Israel. They fight against G-d’s
Kingdom, which is represented by Israel. On the other hand, Yishmael’s very
strength is because Avraham pleaded on his behalf, “O that Yishmael may live
before You” (Bereishit 17:18), and G-d granted his request, “Regarding
Yishmael, I have heard you.” (17:20)
Yishmael does not come to rebel against G-d’s rule, to add another element to
divinity, as Christianity does. They believe in One G-d. Therefore the four
kingdoms are compared (in Daniel) to animals, whereas Yishmael, to a person.
Yet, a “pereh adam” – “A wild donkey of a man.” (Bereishit 16:12)
Yisrael and Yishmael
Rav S.R. Hirsch explains that a wild donkey refuses to accept discipline and
yoke, but rather is free: “Like a wild donkey accustomed to the wilderness.”
(Yirmiya 2:24) Therefore, “His hand against everyone, and everyone’s hand
against him.” (Bereishit 16:12)
In Hebrew (unlike English), the noun always precedes the adjective, as in
“adam gadol” (great man). Thus in the phrase, “pereh adam,” the noun is
“pereh” and the adjective is “adam.” The Chafetz Chaim already wrote that
since the Torah is eternal, Yishmael will always be wild, and he added, “Who
knows what this pereh adam is still liable to do to Israel.”
This idea is expressed in the names Yishmael and Yisrael. Yisrael indicates,
“yishar E-l,” that we straighten ourselves in the direction of G-d, to walk in
His ways. Yishmael is on account of the fact that G-d heard their voices; they
subjugate, as if, G-d for their needs. They think that all of what they do is the
Divine will; their wars are Jihad, holy wars, and all of their actions – in the
name of Allah.
Yisrael and Yishmael
Not long ago, there was a convention of the Islamic clergy to discuss the
question of how to explain the fact that this “infection” of the Jewish state got
stuck in the middle of the large Islamic region. Their conclusion was that G-d
sent Israel into the midst of the Moslem region in order to make it easier to
destroy them, what Hitler was unsuccessful in because of the Jews’ great
There are those who explain that this attitude is a form of idolatry. They
worship, “the dust that is on their feet,” believing that wherever they go, G-d is
with them.
Pirkei D’Rabbi Eliezer (ch. 29) relates that Sarah saw Yishmael shooting an
arrow at Yitzchak in order to kill him, and said, “The son of that slavewoman
shall not inherit with my son, with Yitzchak.” (Bereishit 21:10) Why does the
issue of the inheritance trouble Sarah so much?
The sefer, Minchat Ani (by the author of the Aruch Laner) explains that Sarah
that Yishmael did want Yitzchak to inherit together with him, but rather he
would inherit everything.
Yisrael and Yishmael
Rav Hutner explains that for this reason Yishmael hates Israel so much, since
the children of the concubines received presents from Avraham, whereas
Yishmael was chased away. Moreover, all of this was after he thought that he
was the only child. Therefore, his disappointment was so great, and he burned
with hatred.
Why did Yishmael think that everything was his? The Netziv explains that
Sarah was punished by being taken to Avimelech’s house because she laughed
to herself and said, “my husband is old.” (Bereishit 18:12) There is an element
of quid quo pro here. When she said, “my husband is old,” there was a lack of
faith that Avraham was capable of fathering. Her punishment was that the
skeptics of the time were given room to say that Yitzchak was actually not the
son of Avraham, but rather of Avimelech, and that Sarah became pregnant
from him. This was the meaning behind Yishmael’s mocking.
Yisrael and Yishmael
“The child grew and was weaned. Avraham made a great feast on the day
Yitzchak was weaned. Sarah saw the son of Hagar, the Egyptian, ... mocking.”
(Bereishit 21:8-9) The Sforno writes: “He was ridiculing the feast, saying that
she became pregnant from Avimelech.” “Sarah laughed in herself saying, ...
and my husband is old.” (Bereishit 18:12) Now she saw Yishmael mocking
that Yitzchak is not his son.
This is the source of the Yishmaelites contention on our holding of Eretz
Yisrael, since if Yitzchak is the son of the Philistine, then Eretz Yisrael
belongs to the descendents of Avraham, who are the Yishmaelites.
With this we can understand Chazal’s teaching that Yishmael repented. Their
source is from the pasuk, “Yitzchak and Yishmael, his sons, buried him”
(Bereishit 25:9), that Yishmael allowed Yitzchak to go before him. What is the
proof from this that he repented? Since Yishmael had claimed that Yitzchak
was not Avraham’s son, by allowing him to go first, he acknowledged that
Yitzchak is, indeed, a son following his father’s coffin.
Yisrael and Yishmael
Eretz Yisrael is the land of faith and Providence: “G-d’s eyes are upon
it.” (Devarim 11:12) Only believers can dwell in it. So long as it is
empty, believers like Yishmael can dwell in it, but when Israel, who
are steadfast believers, arrive, their merit expires.
Therefore there is a double obligation to increase our faith in these
times, to overcome Yishmael’s right to the Land.
Now we are approaching the end: “A dread! Great darkness fell
upon him.” (Bereishit 15:12) “A dread...” – these allude to the four
kingdoms; “upon him” alludes to Yishmael, and over them the son of
David will sprout, as it says, “His enemies I will clothe with shame,
but upon him, his crown will sprout.” (Tehillim 132:18) R. Chaim
Vital writes that all of the kingdoms wanted to convert us, and only
through this came to murder, unlike Yishmael, whose goal is to
eradicate Yisrael’s name from the world, and does not suffice with
converting faith.
Yisrael and Yishmael
• The Rambam writes in Iggeret Teiman that there was no
nation worse to Israel than Yishmael, and about them
David said, “Woe unto me, for I dwelled with Meshech, I
dwelled with the tents of Kedar.” (Tehillim 120:5) Despite
the fact that we bear their yoke without complaining, and
their subjugation and their lies and falsehoods are more
than we can handle, despite all this, we cannot be saved
from the magnitude of their evil and recklessness. As much
as we chase after peace with them, they chase us with war,
as David said, “I am peace; but when I speak, they are for
war.” (120:7)
• 16. Vaera : 22. "But Sarai was barren"
• Verse 203. The children of Ishmael are destined
to rule over the Holy Land for a long time
when it is empty from anything, like their
circumcision, which is empty and imperfect.
And they will prevent the children of Yisrael
from returning to their place until the reward
for the merit of the children of Ishmael reaches
Bnei Esav
Esav Genesis Chapter 25
21 And Isaac entreated the LORD for his wife, because she was barren; and
the LORD let Himself be entreated of him, and Rebekah his wife conceived.
22 And the children struggled together within her; and she said: 'If it be so,
wherefore do I live?' And she went to inquire of the LORD.
23 And the LORD said unto her:
Two nations are in thy womb, and two peoples shall be separated
from thy bowels; and the one people shall be stronger than the
other people; and the elder shall serve the younger.
25 And the first came forth ruddy, all over like a hairy mantle; and they called
his name Esav.
26 And after that came forth his brother, and his hand had hold on Esav's heel;
and his name was called Jacob. And Isaac was threescore years old when she
bore them.
Genesis Chapter 25
• 30 And Esav said to Jacob: 'Let me swallow, I
pray thee, some of this red, red pottage; for I am
faint.' Therefore was his name called Edom.
• 32 And Esav said: 'Behold, I am at the point to
die; and what profit shall the birthright do to me?'
• 33 And Jacob said: 'Swear to me first'; and he
swore unto him; and he sold his birthright unto
• 34 And Jacob gave Esav bread and pottage of
lentils; and he did eat and drink, and rose up, and
went his way. So Esav despised his birthright.
Genesis Chapter 27
• Isaac’s Blessing
• ‫…… כב‬..‫ֵשׂו‬
ָ ‫ יְדֵי ע‬,‫ְהיָּ ַדיִם‬
ַ ‫ ו‬,‫ ַהקֹּל קוֹל יַעֲקֹב‬.
• 22 And Jacob went near unto Isaac his father; and he felt
him, and said: 'The voice is the voice of Jacob, but the
hands are the hands of Esav.'
• 28 So God give thee of the dew of heaven, and of the fat
places of the earth, and plenty of corn and wine.
• 29 Let peoples serve thee, and nations bow down to
thee. Be lord over thy brethren, and let thy mother's
sons bow down to thee. Cursed be every one that
curseth thee, and blessed be every one that blesseth
And Esav hated Jacob
34 When Esav heard the words of his father, he cried with an
exceeding great and bitter cry, and said unto his father: 'Bless me, even
me also, O my father.'
35 And he said: 'Thy brother came with guile, and hath taken away thy
36 And he said: 'Is not he rightly named Jacob? for he hath supplanted
me these two times: he took away my birthright; and, behold, now he
hath taken away my blessing.' And he said: 'Hast thou not reserved a
blessing for me?'
37 And Isaac answered and said unto Esav: 'Behold, I have made him
thy lord, and all his brethren have I given to him for servants; and with
corn and wine have I sustained him; and what then shall I do for thee,
my son?'
And Esav hated Jacob
38 And Esav said unto his father: 'Hast thou but one blessing, my
father? bless me, even me also, O my father.' And Esav lifted up his
voice, and wept.
39 And Isaac his father answered and said unto him: Behold, of the fat
places of the earth shall be thy dwelling, and of the dew of heaven
from above;
40 And by thy sword shalt thou live, and thou shalt serve thy brother;
and it shall come to pass when thou shalt break loose, that thou shalt
shake his yoke from off thy neck.
• 41 And Esav hated Jacob because of the blessing
wherewith his father blessed him. And Esav said in his
heart: 'Let the days of mourning for my father be at
hand; then will I slay my brother Jacob.'
Use of Name Edom
The name "Edom" is used by the Talmudic Sages for the Roman empire, and
they applied to Rome every passage of the Bible referring to Edom or to Esau.
We are told that Tzafo, son of Eliphaz, son of Esau founded the city of
Rome and was King of Italia. Western civilization is based upon the
foundation of Rome and is therefore seen in Jewish thought as an
extension of Esav in a metaphorical manner. (Yilamdenu, Batei Medrashos 160)
In Leviticus Rabbah (xiii.) Rome, under the name of "Edom," is compared to a
boar, and the symbolic name "Seir" was used by the poets of the Middle Ages
not only for Rome (comp. Ecclus. 1. 26, Hebr.), but also for Christianity (Zunz,
"Literaturgesch." p. 620).
On this account the word "Edom" was often expunged by the censor and
another name substituted (Popper, "Censorship of Hebrew Books," p. 58). In place of "Edom,"
the word "Ḥazir" (swine) was occasionally used, perhaps as a mere term of
reproach (but see Epstein, "Beiträge zur Jüd. Alterthumskunde," p. 35).
In Midrash Tanḥuma Bereshit, Hadrian is called "the King of Edom."
Edom in the Zohar
16. Vaera : 22. "But Sarai was barren"
Verse 204. The children of Ishmael will cause great wars in the
world and the children of Edom will gather against them, and
wage war against them, one on the sea, one on the dry land, and
one near Jerusalem. And they will rule over each other, but the
Holy Land will not be given over to the children of Edom.
34. Emor : 5. "and for his sister a virgin"
Verse 17. "With crimsoned garments from Batzrah," because
legions of the world came out FROM BATZRAH to wage war
against Jerusalem. They started to burn the Holy, while the
children of Edom were demolishing the walls, and uprooting
cornerstones. This is the meaning of, "Remember, O Hashem,
against the children of Edom the day of Jerusalem, when they said,
Rase it, rase it, to its very foundations" (Tehilim 137:7).
Edom in the Zohar
43. Balak : 47. In the time of Messiah
Verse 505. At the time of the revealing OF MESSIAH, the
inhabitants of the world will find themselves in one distress after
another and those who hate Yisrael will get stronger. Then the
spirit of Messiah will stir upon them, and will destroy the wicked
Edom, and the entire land of Seir will go up in flames. Concerning
that time, it is written: "And Yisrael shall do valiantly" (Bemidbar
24:18). That is the meaning of: "And Edom shall be his possession,
Seir also, his enemies" (Ibid.), meaning the enemies of Yisrael.
That is the meaning of: "And Yisrael shall do valiantly." At that
time, the Holy One, blessed be He, will raise TO LIFE the dead of
his people and remove death from them. This is what it says, "The
right hand of Hashem does valiantly. I shall not die, but live“
(Tehilim 118:16-17). It is further written: "And liberators shall
ascend..." (Ovadyah 1:21) and then it is written: "And Hashem
shall be king" (Zecharyah 14:9).
and there will be no remnant of the house of Esau (Edom):
Ovadyah 1:18.
There are (were) 4 great empires or world cultures; Babylon,
Persia, Greece and Rome. Babylon was destroyed, Persia was
taken over and vanished, and Greece was assimilated into Rome.
That leaves us today with many world cultures of Roman origin
and with Roman "values" that place 'outer-form‘ over 'innercontent'
But the Torah commands Jews to place special emphasis on
developing rich inner-lives and deep connections to God. So now
we can understand why the idealism of the Jewish people conflicts
with "Western Culture". These cultures are destined for an
attitude change when God reveals his desires to the world. Prophesied
by Yeshayah, Yoel, Amos, Ovadyah, Michah & Chavkkuk
Rabbi Don Isaac Ben Judah Abarbanel (1437-1508
Comunicación y Gerencia
Bnei Israel
Click to add Text
You will return to the L-rd your G-d...
And the L-rd your G-d shall return with your
returnees... and He will return and gather you
from all the nations amongst whom the L-rd
your G-d has scattered you..."
"If your outcasts shall be at the ends of the heavens,
from there will the L-rd your G-d gather you,
from there
He will take you... [He] will bring you into the Land
which your fathers have possessed and you
will possess it, and he will do you good and
multiply you, more than your fathers...
[He] will circumcise your heart (remove its coarse
covering, make it receptive to G-dliness) ... to
love the L-rd your G-d with all your heart and
with all your soul...
G-d will again rejoice over you... for you shall
hearken to the voice of G-d... to keep His
commandments and statues which are written
in this book of the Torah... Deuteronomy 30:2-10
The Oath
•5 Now therefore, if ye will hearken unto My voice indeed, and keep My
covenant, then ye shall be Mine own treasure from among all peoples; for all
the earth is Mine;
•6 and ye shall be unto Me a kingdom of priests, and a holy nation. These are
the words which thou shalt speak unto the children of Israel.’
•7 And Moses came and called for the elders of the people, and set before them
all these words which the LORD commanded him.
•8 And all the people answered together, and said: ‘All
that the LORD hath spoken we will do………. Exodus 19:8
Who is a Jew?
•A Jew is any person whose mother was a Jew or any person who has
gone through the formal process of conversion to Judaism.
•It is important to note that being a Jew has nothing to do with what
you believe or what you do. A person born to non-Jewish parents who
has not undergone the formal process of conversion but who believes
everything that Orthodox Jews believe and observes every law and
custom of Judaism is still a non-Jew, even in the eyes of the most
liberal movements of Judaism, and a person born to a Jewish mother
who is an atheist and never practices the Jewish religion is still a Jew,
even in the eyes of the ultra-Orthodox. In this sense, Judaism is more
like a nationality than like other religions, and being Jewish is like a
Who is a Jew?
•This has been established since the earliest days of Judaism. In the
Torah, you will see many references to “the strangers who dwell
among you” or “righteous proselytes” or “righteous strangers.” These
are various classifications of non-Jews who lived among Jews,
adopting some or all of the beliefs and practices of Judaism without
going through the formal process of conversion and becoming Jews.
Once a person has converted to Judaism, he is not referred to by any
special term; he is as much a Jew as anyone born Jewish.
Who is a Bnei Israel?
•The traditional explanation, and the one given in the Torah, is that
the Jews are a nation. The Torah and the rabbis used this term not in
the modern sense meaning a territorial and political entity, but in the
ancient sense meaning a group of people with a common history, a
common destiny, and a sense that we are all connected to each other.
•Bnei Israel’s most common thread is that they are descendants of
Abraham Isaac and Jacob, who went down to Egypt, Freed from
Slavery and were elevated to a Holy Nation at Mt. Sinai.
•Bnei Israel was originally composed of 13 tribes who were the
decedents of Jacob’s 12 sons.
•Along with the Children of Jacob/Israel others joined them to leave
Egypt. These were known as the mixed multitude or Erev Rav.
The Erev Rav
•“The Children of Israel traveled from Ramses towards
Succot. There were about 600,000 adult males on foot,
besides the children. The Erev Rav also went up with
them”. (Exodus 12:37-38)
•History of Erev Rav
•Parshat Miketz in "Ahavat Chaim", a sefer written by the Mekubal Rav
Menachem Menashe zs'l, speaks about secrets and interesting facts about the
Erev Rav that was never revealed before. During the time of Egypt, prior to
the time when Bnei Israel were slaves, the Erev Rav had total control over the
Egyptians and land. The Erev Rav were leaders of Egypt for hundreds of
years, including when Yaakov Avinu, zs'l, and sons descented to Egypt.
The Erev Rav
•They were shepherds and were called shepherd Kings. When Yosef
HaTzaddik, zs'l, ruled the land, Pharaoh, king of Egypt, was not an
Egyptian. He was a shepherd king from the kingdom of Erev. Targumic
translator Unkolus, zs'l, says that the Yishmaelim were arab shepherds,
from the family of Avraham Avinu, zs'l.
•They were the descendants of Yishmael and Katura (aka Hagar, wife of
Avraham Avinu) whom captured Egypt by force, against the will of the
Egyptians. They brought their countrymen brothers and placed them as
judges, officers, and governors over the land of Egypt. They also build an
army from their tribesmen to avoid rebels and to subjugate them.
•The Eyptians hated them and named them Hoksas. They also called them
"the thorns". They hated the shepherd kingdom and its government but had
no choice in the matter. Till today, Egyptians loath shepherds.
The Erev Rav
•At that time, Egyptian policy was that a prisoner or servant can never become a
member of the kingdom. But the Erev king paid no mind to Egyptian policy and
Pharaoh escalated Yosef HaTzaddik's position from servant and prison to ruler over all
of Egypt. Pharaoh liked Yosef HaTzaddik because of his loyalty to the kingdom.
•In order to subdue the Egyptians, Yosef HaTzaddik forced them to move from one end
of the land to the other end. If one lived in the South, they were forced to move to the
North. Chazal says that Yosef HaTzaddik also commanded all Egyptian males to be
circumcised because the Erev Kingdom were circumcised.
•When Yosef HaTzaddik passed away, the Egyptians rebelled and won. The ruler of the
rebels became the new Pharaoh king and he was Egyptian-born and bred. He hated the
Jews, the family of Yosef HaTzaddik, the shepherd Kings (erev rav), sons of Yishmael,
and the sons of Katura from Midyan. And that is why it says " ‫מלך חדש על מצרים ויקם‬
‫ אשר לא ידע את יוסף‬And a new king ruled in Egypt, and he did not know Yosef".
The Erev Rav
•The new Pharaoh tortured all of them; the Jews, the family of Yosef
HaTzaddik, the shepherd Kings (erev rav), sons of Yishmael, and the sons of
Katura from Midyan. That is the reason the Erev Rav came out of Egypt with
the Jews. They were tortured together with the Jews and redeemed together
with the Jews.
•Throughout all the generations the Jews fight against the three 'heads' of the
K'lipot, Eisav, Yishmael, Erev Rav. Zohar: “The Erev Rav damage Israel
more than all the nations”. The Vilna Gaon, zs'l, predicted warned, that the
reigns of power are in the hands of the Erev Rav right before Moshiach's
The World to Come
The Mashiach
The Term
The term " Mashiach " literally means "the anointed one,"
and refers to the ancient practice of anointing kings with
oil when they took the throne. The Mashiach is the one
who will be anointed as king in the End of Days.
The word " Mashiach " does not mean "savior." The
notion of an innocent, divine or semi-divine being who
will sacrifice himself to save us from the consequences of
our own sins is a purely Christian concept that has no basis
in Jewish thought. Unfortunately, this Christian concept
has become so deeply ingrained in the English word
"messiah" that this English word can no longer be used to
refer to the Jewish concept.
What is the Messiah (Mashiach) supposed to accomplish? He will:
1) Build the Third Temple (Ezekiel 37:26-28).
2) Gather all Jews back to the Land of Israel (Isaiah 43:5-6).
3) Usher in an era of world peace, and end all hatred, oppression, suffering and
disease. As it says: "Nation shall not lift up sword against nation, neither shall
man learn war anymore." (Isaiah 2:4)
4) Spread universal knowledge of the God of Israel, which will unite humanity
as one. As it says: "God will be King over all the world -- on that day, God
will be One and His Name will be One" (Zechariah 14:9).
The messiah will be a human being, born naturally to husband and wife. He is
not to be a god, nor a man born of supernatural or virgin birth. The very idea
that God would take on human form is repulsive because it contradicts our
concept of God as being above and beyond the limitations of the human body
and situation.
The Jewish People believe that G-d ALONE is to be worshipped, and not a
being who is His creation, be he angel, saint, or even the Mashiach himself.
The Mashiach
The Mashiach will be a great political leader descended
from King David (Jeremiah 23:5). The Mashiach is often
referred to as " Mashiach ben David". He will be wellversed in Jewish law, and observant of its commandments.
(Isaiah 11:2-5) He will be a charismatic leader, inspiring
others to follow his example. He may also be a great
military leader, who will win battles for Israel. He will be a
great judge, who makes righteous decisions (Jeremiah
But above all, he will be a human being, not a god, demigod or other supernatural being. It has been said that in
every generation, a person is born with the potential to be
the Mashiach. If the time is right for the messianic age
within that person's lifetime, then that person will be the
Mashiach. But if that person dies before he completes the
mission of the Mashiach, then that person is not the
When Will the Mashiach Come?
There are a wide variety of opinions on the subject of when the Mashiach will come.
Some of Judaism's greatest minds have cursed those who try to predict the time of the
Mashiach's coming, because errors in such predictions could cause people to lose faith
in the messianic idea or in Judaism itself. This actually happened in the 17th century,
when Shabbatai Tzvi claimed to be the Mashiach. When Tzvi converted to Islam under
threat of death, many Jews converted with him. Nevertheless, this prohibition has not
stopped anyone from speculating about the time when the Mashiach will come.
Although some scholars believed that G-d has set aside a specific date for the coming of
the Mashiach, most authorities suggests that the conduct of mankind will determine the
time of the Mashiach's coming. In general, it is believed that the Mashiach will come in
a time when he is most needed (because the world is so sinful), or in a time when he is
most deserved (because the world is so good). For example, each of the following has
been suggested as the time when the Mashiach will come:
if Israel repented a single day;
if Israel observed a single Shabbat properly;
if Israel observed two Shabbats in a row properly;
in a generation that is totally innocent or totally guilty;
in a generation that loses hope;
in a generation where children are totally disrespectful towards their parents and
What Will the Mashiach Do?
Before the time of the Mashiach, there shall be war and suffering
(Ezekiel 38:16) The will be the final war of Gog and Magog.
The Mashiach will bring about the political and spiritual redemption of
the Jewish people by bringing us back to Israel and restoring Jerusalem
(Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish
a government in Israel that will be the center of all world government,
both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild
the Temple and re-establish its worship (Jeremiah 33:18). He will
restore the religious court system of Israel and establish Jewish law as
the law of the land (Jeremiah 33:15).
Olam Ha-Ba: The Messianic Age
The world after the messiah comes is often referred to in Jewish
literature as Olam Ha-Ba (oh-LAHM hah-BAH), the World to Come.
This term can cause some confusion, because it is also used to refer to
a spiritual afterlife. In English, we commonly use the term "messianic
age" to refer specifically to the time of the messiah.
Olam Ha-Ba will be characterized by the peaceful co-existence of all
people. (Isaiah 2:4) Hatred, intolerance and war will cease to exist.
Some authorities suggest that the laws of nature will change, so that
predatory beasts will no longer seek prey and agriculture will bring
forth supernatural abundance (Isaiah 11:6-11:9). Others, however, say
that these statements are merely an allegory for peace and prosperity.
All of the Jewish people will return from their exile among the nations
to their home in Israel (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea
3:4-5). The law of the Jubilee will be reinstated.
Olam Ha-Ba: The Messianic Age
In the Olam Ha-Ba, the whole world will
recognize the Jewish G-d as the only true G-d, and
the Jewish religion as the only true religion (Isaiah
2:3; 11:10; Micah 4:2-3; Zechariah 14:9). There
will be no murder, robbery, competition or
jealousy. There will be no sin (Zephaniah 3:13).
Sacrifices will continue to be brought in the
Temple, but these will be limited to thanksgiving
offerings, because there will be no further need for
expiatory offerings.
Maimonides (1135-1204)
Mishneh Torah, Laws of Repentance IX
The World to Come
1) Once it is known that a reward is given for fulfilling commandments
and that the goodness which we will receive if we follow the way of
God as mentioned in the Torah is life in the World to Come, as it is
written, "...that it may be well with you, and that you may prolong your
life", and that the revenge which shall be unleashed upon the wicked
people who disregarded the righteous mannerisms as mentioned in the
Torah is excision, as it is written, "...that soul shall utterly be cut off;
his iniquity shall be upon him" - then what is it that is written in
throughout the Torah, that if one listens, one will receive such-andsuch, and that if one doesn't listen such- and-such will happen to one,
as well as all earthly matters such as plenty, famine, war, peace,
monarchy, humility, living in Israel, exile, success, misfortune and
other covenantal matters? All these matters were true and always will
be. Whenever we fulfill the commandments of the Torah we will
receive all good earthly matters, and whenever we transgress them, all
the mentioned evils will befall us. Nevertheless, the goodness is not all
that the reward for fulfilling commandments consists of, and the evils
are not the entire punishment received by transgressors. This is how all
matters are decided:
The World to Come
The Holy One, Blessed Be He, gave us this Torah, which is a support
of life, and anybody who does what is written in it and knows that
everything contained in it is complete and correct, will merit life in the
World To Come. He will merit [a portion] in proportion to the
magnitude of his actions and to the extent of his knowledge. The Torah
assures us that if we fulfill it with joy and pleasure and always act
according to it, then all things such as illness, war, famine, et cetera,
which could prevent us from doing so will be removed, and all things
such as plenty, peace, richness, et cetera, which will aid us in fulfilling
the Torah will be influenced to come our way so that we will not have
to occupy ourselves all day in [obtaining] bodily needs, but that we
will be free to sit all day, learn and gather knowledge and fulfill
commandments, in order to merit life in the World To Come. In this
vein it is written in the Torah after the assurance of goodness in this
world, "And it shall be accounted virtue in us, if we take care to do all
these commandments before the Lord our God, as He has commanded
The World to Come
The Torah also tells us that if we willingly neglect the Torah to pursue valueless
activities, like it is written, "But Jeshurun grew fat, and kicked", that the True Judge
removes from the transgressors all the goodness of this world which they had in their
possession but rejected, and will bring upon them all the evils which will prevent them
from attaining life in the World To Come, so that they will be lost in their wickedness. It
is written, "Because then would you not serve the Lord your God...therefore shall you
serve your enemies which the Lord shall send against you". It would seem that all the
blessings and curses are fulfilled in this manner, namely that if one serves God with joy
and follows His ways one will be blessed accordingly and all the curses will be removed
far away from one so that one will be [entirely] free to become knowledgeable in Torah
and busy oneself in it, in order to merit life in the World To Come. If one does not
acquire wisdom and if one has no meritorious deeds, then with what will one merit life
in the World To Come?! For it is written, "...and there is no work, nor device, nor
knowledge, nor wisdom, in Sheol". If one ignores God and transgresses by means of
food, feasting, adultery or similar activities, then one will bring upon oneself all these
curses and remove all the blessings, so that one's days will end in panic and fear and one
will not have the opportunities or perfect body to perform mitzvot, and one will not
merit life in the World To Come, and then one will have lost out on two worlds, for
when someone is troubled in this world by illness, plague or hunger he does not busy
himself with learning or mitzvot, with which life in the World To Come is merited.
The Mashiach
2) Because of this, all Israel, her Prophets and her Sages,
has yearned fro the days of the Messiah, in order that they
will be free of any monarchies which do not let them
occupy themselves suitably with Torah and mitzvot, and
they will have a repose and will be able to increase their
knowledge in order to merit life in the World To Come, for
in those days [of the Messiah] knowledge, wisdom and
truth will be increased in the world, as it is written, "...for
the earth shall be full of the knowledge of the Lord". It is
also written, "And they shall teach no more every man his
neighbor, and every man his brother", and it is also written,
"...and I will take away the stony heart out of your flesh".
The Mashiach
That king who will arise from the descendants of David
will be even wiser than Solomon, and will approach the
level of Moses our Teacher in prophecy, and he will
therefore [be able to] teach the people the ways of God and
to fear them. All the nations will come to listen to him, as
it is written, "And it shall come to pass, in the last days,
that the mountain of the Lord's house shall be established
on the top of the mountains, et cetera". The ultimate
reward and goodness, which is continuous and uniform is
life in the World To Come. The Messianic age will consist
of this world continuing in the normal way, except that
monarchy will be returned to Israel. The first Sages all
ready said that the only difference in the world between
now and the Messianic age is that now we serve their
kings, and then we won't.
False Messianism
An Example
"Rav said, 'if he [Moshiach] is from the living, he is similar to [kegon]
Rabbenu HaKadosh; if he is from the dead, he is similar to [kegon]
Daniel "(Sanhedrin 98b). Rashi suggests two possible readings. The
first is that we disregard the word "kegon" and understand Rav to
mean that if Mashiach will be a living person, he will be Rabbi
Yehudah HaNasi, since he suffered greatly and was a completely
righteous individual; if Moshiach is a dead person, he will be Daniel,
since he too suffered greatly and was a completely righteous
individual. The second interpretation incorporates the word "kegon",
so that Rav is telling us that if our model for Mashiach (i.e. the person
to whom Mashiach will be most similar) is someone alive, it is Rabbi
Yehudah HaNasi; if our model is a dead person, it is Daniel. Rashi
gives us no clue as to whether he preferred one reading to another or
regarded both as equally possible.
False Messianism
After scouring fifteen centuries of rabbinic literature, Lubavitchers discovered
precisely two passages that would seem to concur with their reading of the
gemara in Sanhedrin and to extend its principle to dead messiahs other than
Daniel. One is found in Abarbanel's Yeshuos Meshicho, in a re-examination of
a midrash that had been cited by a priest to Ramban in the famous disputation
at Barcelona in 1263. When confronted with the midrash, which states that
Mashiach was born on the day of the destruction of the Temple, Ramban
responded that he did not accept that particular midrash. In any event, Ramban
went on to say that if he were forced to accept the midrash, he would conclude
simply that Mashiach had never died, and had been alive somewhere all these
The Abarbanel declares unequivocally that he does not accept even this facevalue understanding of the midrash, and prefers another, non-literal
readingThe literal reading he suggests in place of Ramban's is intended only as
a dechiya, something with which to respond to a Christian debate partner. So
Abarbanel actually rejects the possibility of even a resurrected Mashiach.
False Messiahs
Ancient claimants
1. Judas, son of Hezekiah (4
2. Simon of Peraea (4 BCE)
3. Athronges, the shepherd (
4. Judas, the Galilean (6 CE)
5. John the Baptist (c.28 CE)
6. Jesus of Nazareth (c.30 CE)
7. The Samaritan prophet (36
8. King Herod Agrippa (44
9. Theudas (45 CE)
10. The Egyptian prophet (5211. An anonymous prophet
12. Menahem, the son of Judas
13. John of Gischala (67-70
14. Vespasian (67 CE)
15. Simon bar Giora (69-70
16. Jonathan, the weaver (73
17. Lukuas (115 CE)
18. Simon ben Kosiba (13219. Moses of Crete (448)
Medieval claimants
1. Muhammed (570-c.632)
2. Abu Isa' al-Isfahani (c.700)
3. Moses al-Dar'i (c.1127)
4. David Alroy (c.1147)
5. A Yemenite Messiah (c.1172)
6. Abraham ben Samuel Abu'lafia (1230-1291)
Later claimants
1. Asher Lämmlin (c.1500)
2. Isaac Luria (1534-1573)
3. Hayyim Vital (after 1542)
4. Sabbathai Zwi (1626-1676)
5. Jacob Frank (1726-1786)
6. Moses Guibbory (1899-1985)
7. Menachem Mendel Schneerson (1902-1994)
One Prophet and Two Mashiach
• Behold, I am sending you Elijah the prophet, before the great and awesome day of G-d
will come. He will restore the hearts of fathers to their children, and the hearts of
children to their fathers. - Malachi 3:23-24
• The 'four carpenters' to whom the prophet also refers, are Elijah, Melchizedek, the
Messiah of war, called by some Messiah son of Joseph, and the final Messiah, Messiah
son of David. These Messiahs are referred to in the 32nd chapter of Isaiah, and their
existence is constantly mentioned. Seven or eight Messiahs are sometimes said to be
promised in the words of the Prophet Micah (5. 5), 'Then shall we raise against him
seven shepherds and eight principal men,' but it is held that there will be but four
(Zech. 1. 20), and these are they: Elijah the Tishbite, an unnamed man of the tribe of
Manasseh, Messiah of war--an Ephraimite, and Messiah the Great, the descendant of
David.--Midr. Song of Songs.
Solomon's Song has also reference to Messiah. 'The voice of the turtle is heard in our
land' means the voice of Messiah.--Midr. Song of Songs.
When King Solomon speaks of his 'beloved,' he usually means Israel the nation. In one
instance he compares his beloved to a roe, and therein he refers to a feature which
marks alike Moses and the Messiah, the two redeemers of Israel. just as a roe comes
One Prophet and Two Mashiachs
• within the range of man's vision only to disappear from sight and
then appear again, so it is with these redeemers. Moses appeared to
the Israelites, then disappeared, and eventually appeared once
more, and the same peculiarity we have in connection with Messiah;
He will appear, disappear, and appear again.-The fourteenth verse in the second chapter of Ruth is thus
explained. 'Come thou hither' is the prediction of Messiah's kingdom.
'Dip the morsel in the vinegar,' foretells the agony through which
Messiah will pass, as it is written in Isaiah (cap. 51), 'He was
wounded for our sins, He was bruised for our transgressions.' 'And
she set herself beside the reapers' predicts the temporary departure
of Messiah's kingdom. 'And he reached her a parched corn' means
the restoration of His kingdom.--Midr.
Midr. Ruth
To three individuals God said, 'Ask, and it shall be given to thee.'
These are Solomon, Ahaz, and Messiah, to the last of whom it was
promised, 'Ask of Me, and I shall give Thee the heathens for Thine
inheritance.'--Gen. Rabba
Numb. Rabba
One Prophet and Two Mashiachs
• In a similar strain we read, Israel is to overcome ten of the heathen nations
of the world; seven of them have already been conquered; the remaining
three will fall at the advent of Messiah.--Gen. Rabba .
• But, despite all this, Messiah will not come till all those who are to be
created have made their appearance in the world.--Gen. Rabba
• In tracing the descent and history of the Israelites, the Bible enumerates
the generations of the heads of the families of the earth whose history
touched that of the chosen people. 'These are the generations of the
heavens and the earth' is the first instance of the use of the word ‫ תולדות‬in
such a connection. If regard be had to the Hebrew text of the verse, it will
be found that here the word referred to is written in full, i.e. spelt ‫ תולדות‬,
with the additional ‫ו‬, whilst in all other places where the word occurs the
word is always spelt with one ‫ו‬, thus, ‫ תלדות‬. This, it will be found,
One Prophet and Two Mashiachs
• is the invariable usage until we come to, 'Now these are the
generations of Perez' (Ruth 4. 18). Here we once again find the
word ‫ תולדות‬spelt in full. These are the only two instances in the
whole of the Bible. The first refers to the time before the sin and fall
of Adam, which brought death into the world, and, inconsequence,
all succeeding ‫ תלדות‬, 'generations,' were deprived of some of the
possibilities of life, and this is indicated by the omission of the ‫ו‬. But
the enumeration of the descendants of Perez, bringing appreciably
nearer the promised abolition of death through the agency of his
descendant, the Messiah, is hailed as the occasion to celebrate the
restoration to perfect man of what he had lost through the
imperfection of the first of his kind, and hence the word ‫ תולדות‬is
here spelt in full.--Exod. Rabba
The Prophet Elijah
The Messianic redemption is closely associated with the name of the prophet Elijah. He is regarded
as the forerunner of Mashiach, "the harbinger who will proclaim peace, the harbinger of good who
will proclaim salvation, saying to Zion 'Your G-d reigns!' " (Isaiah 52:7) Rambam writes: "Before
the war of Gog and Magog a prophet will arise to rectify Israel and prepare their hearts, as it is said,
'Behold, I am sending you the prophet Elijah [before the coming of the great and awesome day of Gd]' (Malachi 3:23).. Some of the sages say that Elijah will come before the coming of Mashiach."
The apparent conflict of opinions is most readily resolved in terms of the tradition that Elijah will
make two appearances: first he will appear with the coming of Mashiach; then he will be concealed
to appear again before the war of Gog and Magog. The phrase "great and awesome day of G-d" is
thus read as a reference to the day of Mashiach's coming, stating that Elijah will come prior to this to
announce and proclaim his coming; and as a reference to the awesome day of the war of Gog and
Magog and Elijah's involvement with the resurrection of the dead.
The prophet Elijah's functions will thus include: to rectify Israel's behavior, causing them to return
to G-d with teshuvah, as a preparation for the Messianic redemption; to proclaim the imminent
coming of Mashiach; to restore the sacred objects placed in the Holy of Holies of the first Bet
Hamikdash, and later hidden by King Josiah before its destruction; and to be involved with the
resurrection of the dead. Above all, the essential task of Elijah will be to resolve legal disputes and
to establish peace in the world, as it is said, "He will turn the heart of the fathers to the children, and
the heart of the children to their fathers." (Malachi 3:24)
Mashiach son of Joseph
Jewish tradition speaks of two redeemers, each one called Mashiach.
Both are involved in ushering in the Messianic era. They are Mashiach
ben David and Mashiach ben Yossef. The term Mashiach unqualified
always refers to Mashiach ben David (Mashiach the descendant of
David) of the tribe of Judah. He is the actual (final) redeemer who
shall rule in the Messianic age. All that was said in our text relates to
Mashiach ben Yossef (Mashiach the descendant of Joseph) of the tribe
of Ephraim (son of Joseph), is also referred to as Mashiach ben
Ephrayim, Mashiach the descendant of Ephraim. He will come first,
before the final redeemer, and later will serve as his viceroy.
The essential task of Mashiach ben Yossef is to act as precursor to
Mashiach ben David: he will prepare the world for the coming of the
final redeemer. Different sources attribute to him different functions,
some even charging him with tasks traditionally associated with
Mashiach ben David (such as the ingathering of the exiles, the
rebuilding of the Bet Hamikdash, and so forth).
Mashiach son of Joseph
• The principal and final function ascribed to Mashiach ben
Yossef is of political and military nature. He shall wage
war against the forces of evil that oppress Israel. More
specifically, he will do battle against Edom, the
descendants of Esau. Edom is the comprehensive
designation of the enemies of Israel, and it will be crushed
through the progeny of Joseph. Thus it was prophesied of
old, "The House of Jacob will be a fire and the House of
Joseph a flame, and the House of Esau for stubble.."
(Obadiah 1:18): "the Children of Esau shall be delivered
only into the hands of the Children of Joseph."
• This ultimate confrontation between Joseph and Esau is
alluded already in the very birth of Joseph when his mother
Rachel exclaimed, "G-d has taken away my disgrace"
(Genesis 30:23): with prophetic vision she foresaw that an
"anointed savior" will descend from Joseph and that he
will remove the disgrace of Israel. In this context she
Mashiach son of Joseph
• called his name "Yossef, saying 'yossef Hashem - may G-d
add to me ben acher (lit., another son), i.e., ben acharono
shel olam - one who will be at the end of the world's time,'
from which it follows that 'meshu'ach milchamah - one
anointed for battle' will descend from Joseph."
• The immediate results of this war will be disastrous:
Mashiach ben Yossef will be killed. This is described in
the prophecy of Zechariah, who says of this tragedy that
"they shall mourn him as one mourns for an only child."
(Zechariah 12:10). His death will be followed by a period
of great calamities. These new tribulations shall be the
final test for Israel, and shortly thereafter Mashiach ben
David shall come, avenge his death, resurrect him, and
inaugurate the Messianic era of everlasting peace and bliss.
• This, in brief, is the general perception of the "second
Mashiach," the descendant of Joseph through the tribe of
Messiah son of Joseph
Quite significantly, R. Saadiah Gaon (one of the few to elaborate on the role of
Mashiach ben Yossef) notes that this sequence is not definite but contingent!
Mashiach ben Yossef will not have to appear before Mashiach ben David, nor
will the activities attributed to him or his death have to occur. All depends on
the spiritual condition of the Jewish people at the time the redemption is to
take place:
The essential function of Mashiach ben Yossef is to prepare Israel for the final
redemption, to put them into the proper condition in order to clear the way for
Mashiach ben David to come. Of that ultimate redemption it is said, that if
Israel repent (return to G-d) they shall be redeemed immediately (even before
the predetermined date for Mashiach's coming). If they will not repent and
thus become dependent on the final date, "the Holy One, blessed be He, will
set up a ruler over them, whose decrees shall be as cruel as Haman's, thus
causing Israel to repent, and thereby bringing them back to the right path." In
other words, if Israel shall return to G-d on their own and make themselves
worthy of the redemption, there is no need for the trials and tribulations
associated with the above account of events related to Mashiach ben Yossef.
Mashiach ben David will come directly and redeem us.
Mashiach son of Joseph
Moreover, even if there be a need for the earlier appearance of Mashiach ben Yossef,
the consequences need not be as severe as described. Our present prayers and
meritorious actions can mitigate these. R. Isaac Luria (Ari-zal) notes that the descendant
of Joseph, by being the precursor of the ultimate Mashiach, is in effect kissey David, the
"seat" or "throne" of David, i.e., of Mashiach. Thus when praying in the daily Amidah,
"speedily establish the throne of Your servant David," one should consider that this
refers to Mashiach ben Yossef and beseech G-d that he should not die in the Messianic
struggle. As all prayers, this one, too, will have its effect.
It follows, then, that all the above is not an essential or unavoidable part of the
Messianic redemption that we await. Indeed, it - (and the same may be said of the
climactic war of Gog and Magog) - may occur (or may have occured already!) in
modified fashion. This may explain why Rambam does not mention anything about
Mashiach ben Yossef. R. Saadiah Gaon and R. Hai Gaon, as well as a good number of
commentators, do refer to him briefly or at length. In view of the divergent Midrashim
and interpretations on this subject it is practically impossible to present a more
definitive synopsis that would go far beyond the above. Thus it is wisest to cite and
follow R. Chasdai Crescas who states that "no certain knowledge can be derived from
the interpretations of the prophecies about Mashiach ben Yossef, nor from the
statements about him by some of the Geonim;" there is no point, therefore, in
elaborating on the subject.
Mashiach son of David
Maimonides (1135-1204)
Mishneh Torah, Hilchot Melachim 11-12
Mashiach son of David
The Messianic King will arise in the future and restore the Davidic Kingdom to its
former state and original sovereignty. He will build the Sanctuary and gather the
dispersed of Israel. All the laws will be re-instituted in his days as they had been
aforetimes; sacrifices will be offered, and the Sabbatical years and Jubilee years will be
observed[4] fully as ordained by the Torah.
Anyone who does not believe in [Mashiach], or whoever does not look forward to his
coming,[6] denies not only [the teachings of] the other prophets but [also those] of
the Torah and of Moses our Teacher. For the Torah attested to him, as it is said:
"G-d, your G-d, will return your captivity and have mercy on you. He will return and
gather you [from all the nations whither G-d, your G-d, has scattered you]. If your
banished shall be at the utmost end of the heavens [G-d, your G-d, will gather you
from there].. and G-d, your G-d, will bring you [to the land that your fathers
possessed, and you will possess it].."[7]
These words, explicitly stated in the Torah, include all the [Messianic] statements made
by all the prophets. There is reference [to this principle] also in the section of Bilam.[8]
There he prophesied about the two meshichim (anointed ones): the first anointed one
who is [King] David who saved Israel from the hand of their oppressors; and the final
anointed one [i.e., Mashiach] who will arise from [the former's] descendants and save
Israel in the end.[9] Thus it says there:
"I see him, but not now"[10] - this refers to David;
"I behold him, but not nigh"[10] - this refers to the Messianic King.
"A star steps out from Jacob"[10] - this refers to David;
"and a scepter will arise from Israel"[10] - this refers to the Messianic King.
"He will smite the great ones of Moab"[10] - this refers to David, as it says, "He smote
Mashiach son of David
• Moab and measured them with a rope;""and break all the
children of Seth" - this refers to the Messianic King, of whom it
is said, "His rule will be from sea to sea."
• "Edom will be a possession" - this refers to David, as it is said,
"Edom became servants to David; "[and Seir] shall be a
possession" - this refers to the Messianic King, as it is said,
"Saviors shall ascend Mount Zion [to judge the mount of
• In context of the "cities of refuge," too, it says, "When G-d,
your G-d, will expand your borders.. you shall add three
additional cities.." This has never yet taken place, and the Holy
One, blessed is He, does not command anything in vain.
• As for the [other] prophets' utterances [about Mashiach], there
is no need for proof texts as all the [prophets'] books are full of
this concept.
Mashiach son of David
Do not think that the Messianic King will have to perform signs and
wonders and bring about novel things in the world, or resurrect the
dead, and other such things. It is not so. This is seen from the fact that
Rabbi Akiva was a great sage, of the sages of the Mishnah, and he was
an armor-bearer of King Bar Koziba and said of him that he is the
Messianic King: [R. Akiva] and all the wise men of his generation
considered him to be the Messianic King until [Bar Koziba] was killed
because of sins, and when he was killed they realized that he was not;
but the sages had not asked him for any sign or wonder.
The essence of all this is that this Torah [of ours], its statutes and its
laws, are forever and all eternity, and nothing is to be added to them
or diminished from them.
(Whoever adds or diminishes anything, or interprets the Torah to
change the plain sense of the commandments, is surely an impostor,
wicked, and a heretic.)
Mashiach son of David
If a king arises from the House of David who meditates on the Torah
and occupies himself with the commandments like his ancestor David,
in accordance with the written and oral Torah, and he will prevail upon
all of Israel to walk in [the ways of the Torah] and strengthen its
breaches, and he will fight the battles of G-d - it may be assumed that
he is Mashiach.
If he did [these things] successfully (and defeated all the nations
around him27*), built the Sanctuary on its site[28] and gathered the
dispersed of Israel - he is definitely Mashiach! He will [then] correct the
entire world to serve G-d in unity, as it is said, "For then I will turn to
the peoples a pure tongue that all shall call upon the Name of
G-d and serve Him with one consent."
(If he did not succeed to that extent or was killed, it is clear that he is
not the [Mashiach] promised by the Torah ... for all the prophets said
that Mashiach is the redeemer of Israel and their savior, and he
gathers their dispersed and reinforces their commandments... )
Mashiach son of David
Chapter XII
One is not to presume that anything of the ways of the world will be
set aside in the Messianic era, or that there will be any innovation in
the order of creation; rather, the world will continue according to its
As for that which is said in Isaiah, that "the wolf will dwell with the
sheep and the leopard will lie down with the kid" - this is an allegory
and metaphor. It means that Israel shall dwell securely alongside the
wicked heathens who are likened to wolves and leopards, as it is said
"a wolf from the plains ravages, a leopard lies in wait over their cities."
[In the Messianic era] all will return to the true religion and will neither
steal nor destroy, but consume that which is permitted, in repose
alongside Israel, as it is said, "the lion will eat straw like the ox." All
other such expressions are also allegories, and in the era of the
Messianic King everyone will come to know what the allegory is about
and what allusions are indicated.
Mashiach son of David
The sages said: "There is no difference between the present age and
the Messianic era but [delivery from] subjection to foreign powers.“
From the plain sense of the words of the prophets it is apparent that in
the beginning of the Messianic era will occur the war of Gog and
Magog; and that prior to the war of Gog and Magog a prophet will
arise to correct Israel and to prepare their hearts, as it is said, "Behold,
I am sending you the prophet Elijah [before the coming of the great
and awesome day of G-d].“
He will not come to declare the pure impure or the impure pure, nor to
disqualify people presumed to be of legitimate lineage or to legitimize
those presumed to be of disqualified lineage;[40] but to establish
peace in the world, as it is said, "He will turn the heart of the fathers to
the children.."
Some sages say that Elijah will come before the coming of Mashiach.
Mashiach son of David
All these and similar matters, however, man will not know how they
will occur until they come to pass; for in the [statements of the]
prophets these are undefined matters, and the sages, too, do not have
a clear tradition on these subjects except for the [apparent]
implications of the Scriptural verses. That is why they have differences
of opinion in these matters. In any case, neither the sequence of these
events nor their details are fundamental to the faith.
A person should not involve himself with the homiletical statements - or
protract on the Midrashim - speaking of these or similar matters, nor is
one to consider them fundamental; for they do not lead to either fear
or love [of G-d].
Likewise, one is not to calculate "ends" [dates of the Messianic
redemption]. The sages said, "May the spirit expire of those who
calculate the 'ends.' " Rather, one is to await [the redemption] and
believe the principle of this matter as we have explained.
Mashiach son of David
In the era of the Messianic King, when his kingdom will be established
and all of Israel will gather around him, all of them will have their
pedigree determined by him, by means of the Holy Spirit that will rest
upon him, as it is said, "He will sit as a refiner and purifier." First he
will purify the descendants of Levi, saying "This one is a legitimate
Kohen (priest), and this one is a legitimate Levite," while diverting
those of improper lineage to the [rank of] Israelites. Thus it is said,
"The governor [Nechemiah] said to them .. until there will rise a Kohen
with the Urim and Tumim;" from this you can infer that the
determination of presumed pedigree and the public declaration of
lineage is by means of the Holy Spirit.
As for the Israelites, he will only determine their tribal lineage, that is,
he will inform that "this one is of such-and-such a tribe and that one is
of such-and-such a tribe."
He will not pronounce on those presumed to be of legitimate ancestry
that "this one is a mamzer and that one is a 'slave';" for the law
stipulates that once a family is intermixed [with the Jewish community
at large] it remains intermixed.
Mashiach son of David
The sages and the prophets did not long for the Messianic era so that
they may rule over the whole world or dominate the heathens, nor to
be exalted by the nations, nor in order that they may eat, drink and be
merry; but only to be free [for involvement] with the Torah and its
wisdom, without anyone to oppress and disturb them, so that they may
merit the life of the World-to-Come, as we explained in Hilchot
In that era there will be neither famine[5. 55] nor war, neither envy
nor strife because good will emanate in abundance and all delightful
things will be accessible as dust. The one preoccupation of the entire
world will be solely to know G-d. The Israelites, therefore, will be great
sages and know the hidden matters, and they will attain knowledge of
their Creator to the extent of human capacity, as it is said: "The earth
shall be full with the knowledge of G-d as the waters cover the sea!"
Maimonides (1135-1204)
The Prophesies
End Times
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
What is an "Idolator"? Back in Bible-days there
were people who used statues of wood or metal as
the focus for occult practices. They were not stupid
people -- they were evil people. They were learned
in methods of using forces of Touma (impurity). Gd put forces of Touma in the world as
tests/temptations for people to reject them. So,
these Idolaters decided it was more beneficial for
them to use these forces for whatever pleasure or
protection the forces of Touma provided. But that
is forbidden to the Jews. Today the counterpart is
when a person puts his faith in money and his
possesions for his worldly pleasure or protection.
G-d wants us to depend on Him for our security
and to amplify our G-d connection through prayer
and Jewish studies. So Idol worship is very much
around today, but our idols are based in our
materialism and consumerism.
So prophesied
almost all of the
prophets -- there
were 48 of them!
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
and there will be no remnant of the house of
Esau (Edom): Ovadyah 1:18. There are (were)
4 great empires or world cultures; Babylon,
Persia, Greece and Rome. Babylon was
destroyed, Persia was taken over and vanished,
and Greece was assimilated into Rome. That
leaves us today with many world cultures of
Roman origin and with Roman "values" that
place 'outer-form' over 'inner-content' But the
Torah commands Jews to place special
emphasis on developing rich inner-lives and
deep connections to God. So now we can
understand why the idealism of the Jewish
people conflicts with "Western Culture".
These cultures are destined for an attitude
change when God reveals his desires to the
• Prophesied
Yeshayah, Yoel,
Amos, Ovadyah,
Michah &
End of Days
and return from their exile.
From the time of the destruction
of the 2nd Temple, around the
year 70 CE (3828 years from
Creation) the Jewish people were
scattered ("exiled") to the four
corners of the globe, settling in
widely dispersed places. This was
all in God's plan, in part so that
His people could be a positive
influence on all of humanity.
When the time arrives we'll all be
gathered back to Jerusalem for
the next era in world history.
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
• Prophesied Yeshayah,
Yirmiah, Yechezkel,
Hoshea, Yoel, Amos,
Ovadyah, Michah,
Chavkkuk, Tzefanyah,
Chaggai, Zecharyah, &
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
from their exile. After the death of
King Solomon, Israel is split into two
countries Israel in the north, and
Judea in the south. The 10 tribes that
lived in the north countries are
eventually carried into exile by the
Assyrians (more than 2,700 years, 8th
century B.C.E.), and scattered into
Irag, Persia and Afganastan. They
assimilated into other cultures and
were lost. At the end of days they will
• Prophesied
Michah &
End of Days
No Jew will be left in exile
Our oppressors will be
The redemption will be with
miracles and through a great
prophet (like Moshe in Egypt)
G-d will do a miracle similar to
the splitting of the sea
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
• Prophesied
Zecharyah &
Yeshayah, Hoshea,
Zecharyah &
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
despite the transgressors amongst the Jews. This
means that no matter how many mistakes or "sins"
the Jews make in their lives it won't affect God's
timetable. He has a plan for the world, and that
plan (story) will be played out no matter what.
Understand it this way; This world is a story. From
G-d's point of view, since he is outside the "system
of time", He sees all history as a complete entity -- a
complete story. But for us, who are living within
the system of time we just experience this story day
by day. At Creation God made a "schedule", and
nothing will alter it. At the appropriate time, evil
doers will be destroyed and the righteous will come
to the Land of Israel and inherit its greatness.
• Prophesied
Tzefanyah &
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
in the exile. When we were scattered
among the other nations after the
destruction of the 2nd Temple we
God must have a higher purpose for
our suffering because the Jews have
certainly had their share. In fact, our
sages tell us the purpose in our
suffering is the character traits and
refinements that our challenges
bring to us. On a more "cosmic"
scale, our suffering .
• Prophesied
Chavkkuk &
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
To put it another way, the Jewish people, who
during the era of the Two Temples had an open and
visible spiritual role in world affairs will once again
regain their favored nation status and a new world
era will have begun. Included in this is the age of the
Messiah (Moshiach) who will arrive on the world
scene to set things straight, and eliminate the
conflict between people's good nature and their
lower "animal" nature. This means no more wars,
no more conflict between people. And this was
promised to the world community by G-d, and given
over to us through the words of the Jewish Prophets.
The spirit of Prophecy will return to those who are
prepared for it and the entire Jewish people will
have limitless wisdom and knowledge. (Yeshayah
• Prophesied
Hoshea, Yoel,
Chaggai &
End of Days
• 9
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
• Whether because of compulsion,
coercion, persuasion, etc.
everyone on the planet will
adjust their lives and return to
G-d with all their heart.
• Prophesied
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
The Messiah a descendant of David will
rule. The Messiah will administer justice
and his laws will be obeyed throughout
the world. The Temple will be rebuilt and
The Jewish People will return to G_d.
• Prophesied
Yechezkel, Hoshea,
Amos & Zecharyah
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
World history has been winding up to this
point in time, all world events have been
organized for this purpose. G-d will
"circumcise" the hearts of the Jews and
they will never return to foolishness or sin.
That means that at this time our hearts are
very much influenced and swayed by
factors of this physical world. At this point
it can't be any other way. But as the world
transforms to a more spiritual place, G-d
will actually remove from our human heart
and psyche the tendency for evil. Eternally
righteous, the Jewish people will inherit the
land forever (Yeshayah 60:21).
Prophesied Yeshayah,
Yirmiah, Yoel, Amos,
Michah, Tzefanyah &
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
When G-d makes "big noises" in the
world some folks get the message and
some don't. On 9/11 when the Towers
fell some people understood G-d did
that for a reason, and some people are
still in denial that G-d is even around.
But as we move closer to the end of this
stage of history our Prophets and Sages
tell us there will be more big noises and
the world leaders will be forced to
finally accept the whole package, G-d,
Torah and the Jews.
Prophesied Yeshayah,
Hoshea, Yoel,
Tzefanyah, Zecharyah
& Malachi
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
"And they will beat their swords into
plowshares and their spears into pruning
shears; no nation will raise up a sword to
another and none will learn the art of war
anymore" (Yeshayah 2:4). It's the promise
of a world without war that we've all been
waiting for. But in order to have it, you've
got to have G-d along with it to persuade us
all that life is serious enough to save and
cherish. Before, all the anti-war movements
wanted a peaceful world but without a
moral imperitive. That means people
wanted freedom to do whatever they
wanted to, without the admission that there
is G-d, and He expects humans to be aware
of Him and yes, to pray.
Prophesied Yeshayah &
End of Days
Don Isaac
Isaac Ben
Ben Judah
Judah Abarbanel
Abarbanel (1437-1508)
• When G-d sees fit, those people
who worked on themselves and
grew themselves sufficiently will
come back to live in the perfected
world community -- the world free
of lower, evil influences.
• Prophesied
Yechezkel &
Bnei Esav
Chapter 35
Warnings Edom
1. And the word of the Lord came to me, saying:
2. Son of man, set your face against Mount Seir, and prophesy
against it,
3. And say to it, Thus says the Lord God: Behold, O Mount Seir, I
am against you, and I will stretch out my hand against you, and I
will make you a total desolation.
4. I will lay your cities waste, and you shall be desolate, and you
shall know that I am the Lord.
5. Because you have had an everlasting hatred, and have shed the
blood of the people of Israel by the force of the sword in the time
of their calamity, in the time of their final punishment;
6. Therefore, as I live, says the Lord God, I will prepare you for
blood, and blood shall pursue you; surely you have hated your
own blood; therefore blood shall pursue you.
Chapter 35
Warnings Edom
7. Thus will I make Mount Seir a total desolation, and cut off from it all
who come and go.
8. And I will fill its mountains with its slain men; in your hills, and in your
valleys, and in all your rivers, shall fall those who are slain with the
9. I will make you everlasting desolations, and your cities shall not be
restored; and you shall know that I am the Lord.
10. Because you have said, These two nations and these two countries shall
be mine, and we will possess it; though the Lord was there;
11. Therefore, as I live, says the Lord God, I will do according to your
anger, and according to your envy which you showed because of your
hatred against them; and I will make myself known among them, when I
shall judge you.
12. And you shall know that I am the Lord, and that I have heard all your
blasphemies which you have spoken against the mountains of Israel,
saying: They are laid desolate, they are given us to devour.
Chapter 35
Warnings Edom
• 13. Thus with your mouth you have boasted
against me, and have multiplied your words
against me; I have heard them.
• 14. Thus says the Lord God: When the whole
earth rejoices, I will make you desolate.
• 15. As you rejoiced at the inheritance of the
house of Israel, because it was desolate, so will I
do to you; you shall be desolate, O Mount Seir,
and all Edom, all of it; and they shall know that
I am the Lord.
Edom in the Zohar
• 16. Vaera : 22. "But Sarai was barren"
• Verse 204. The children of Ishmael will cause
great wars in the world and the children of
Edom will gather against them, and wage war
against them, one on the sea, one on the dry
land, and one near Jerusalem. And they will
rule over each other, but the Holy Land will
not be given over to the children of Edom.
Bnei Ishmael
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
……I have explained the deeper meaning of brit milah [circumcision]
elsewhere at length. However, we cannot simply pass by this
opportunity to comment on such an important commandment and
some of the secrets contained in that mitzvah. This is especially so in
view of the Torah relating the fulfillment of this commandment to
Israel's possessing the Holy Land, seeing that G-d said to Abraham:
'I shall give to you and to your descendants after you the land in which you
sojourn, the whole of the land of Canaan as an everlasting possession; I
shall be their G-d' (Genesis 17,8).
Our sages comment that G-d told Abraham: 'If your offspring will
observe the commandment of circumcision they will enter the Holy
Land; if not, they will not enter.' (compare Rashi on Joshua 5, 4).We
observe that the land of Israel is closely tied up with the rite of
circumcision, the relevant verse in Scriptures (Deut. 32,9) being 'For
the Lord's portion is His people, Jacob His own allotment' (the
'allotment' being the land of Israel).
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
G-d chose us from all the other seventy nations to be our G-d,
and chose us to be His people. He gave the other seventy
nations their respective languages and countries, all under the
supervision of seventy representatives at the Celestial Court.
Our tongue, however, is a holy tongue. To us He gave the Holy
Land, a land that is supervised by G_d directly and not through
one of His agents. This land is situated 'opposite' its
counterpart in the Heavenly Spheres. We cannot lay a claim to
this land except through removal of the foreskin.“
And Abraham was 99 years old when he circumcised the flesh of
his own foreskin. And Ishmael his son was 13 years old when the
flesh of his foreskin was circumcised. Genesis 17:24-25
According to Jewish tradition, in return for Ishmael's
undergoing circumcision at the age of 13, his descendants
could hold dominion over the Holy Land upon which time the
ownership of the land will return to the descendants of Jacob.
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The Zohar, Va'eirah:
And in the future, the Children of Ishmael are to rule
in the Holy Land for a long time, when it is
completely empty... and they will delay the Children
of Israel from returning to their place, until that
merit of the Children of Ishmael is finished.
It materialized. One hundred year for each
year of Ishmael's thirteen years, for a total of
1,300 years. The Moslem forces under
Mohammed conquered the Land of Israel from
the Mameluks in the early seventh century.
Ishmael's 1300 year control over the land
came to an end in the 20th century.
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The Arab Claim to the Land of Israel
And his son Ishmael was thirteen years old when he was
circumcised on the flesh of his foreskin.
"For hundreds of years it was predominantly the Arabs who
lived in Eretz Yisrael (the Land of Israel.) Then, the land was
barren and desolate. During the 20th century the Jews
returned in their millions and the land began to come alive and
flourish. Let us pose three questions:
In what merit were the Arabs privileged to live in Eretz Yisrael?
Why did the land remain barren and desolate during their
And why did the land begin to flourish again when the Jews
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The Arab Claim to the Land of Israel
In the Zohar we find a very interesting way to answer these
questions. The Zohar says, because the descendants of Ishmael
(the Arabs), will perform the mitzvah of bris mila (circumcision),
they will merit to live in Eretz Yisrael. However, since they only
partially perform the mitzvah, they can only live in the land
when it is barren and desolate. However, towards the end of
time, the land will once again flourish. Then, only the Jews will
have the merit to live in the land because they perform the
complete mitzvah of mila.
The Zohar goes on to say, that the descendants of Ishmael will
not give up easilly. Rather, they will make difficult wars through
out the world in order to stay. But, because their merit of mila
has gone, they will not be successful."
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The Arab Claim to the Land of Israel
And the Ishmaelites shall rule the holy land, at the time when it is
empty, for a long time, as their circumcision is empty, and not whole.
……, and they shall prevent the Israelites from returning to their
homeland until that privilege of the Ishmaelites will expire. And the
Ishamelites shall ignite big wars in the world, until they will make the
Edomites (which is Western Culture) gather to a war against them.
And shall make wars: one on the sea, one in land and (one) near
Jerusalem. And those shall rule over those... At that time, one people
will be awaken from the end of the world to the big sinful city, and
there he will ignite a war... Until all the Edomites will gather on him.
Then HaShem will be awakened on them.
This is the meaning of the writing (Isiah 34,6): "For HaShem has a
sacrifice in Bazrah“ (in todays Iraq) etc. and at the end of it, it says
(Job 38,13): "to take hold of the ends of the earth".
And shall destroy the Ishamelites from us...
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The Arab Claim to the Land of Israel
And at that time it is written (Zefaniah 3): "For then I
shall turn to peoples in a clear language, all to call the
name of HaShem, to worship him together". And it is
written (Zechariah 14): "And HaShem (G-d) shall be the
King of all the land, on that day HaShem will be one, and
his name will be one".
And G-d's angel told her [Hagar]: you will conceive and
give birth to a son, and you shall name him Ishmael, for Gd has heard your prayers. And he shall be a wild man, his
hand shall be against everyone and everyone's hand
against him. Genesis 16:11-12
Rise up, lift up the youth [Ishmael] and grasp him with
your hand, for I will make a great nation of him. Genesis 21:18
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
We Are Still Suffering From Yishmael's Resentment
The whole trouble stems from this point. Eisav received his
inheritance - Mt. Seir. But G-d ordered Yishmael sent out of the
house of Avraham without an inheritance, causing the
inheritance to go only to his younger brother Yitzchak. This is
something that Yishmael has never gotten over. Unfortunately,
this is something he will never "get over" until the end of days.
He is always going to want to take back the land that he
thought should have been his rather than Yitzchak's.
Unfortunately, we are still suffering from this resentment to this
By Rabbi Yissocher Frand
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The last words in parshat Chaye Sarah hints to what will happen
to the children of Yishmael in the days of Mashiach. The last
verse (Bereshit 25:18) ends:
And before all his brothers he lived.
This same statement is recorded earlier (16:12) in the promise
to Yishmael's mother. But the Hebrew words used for the
phrase, "he lived," are much different in the two places. Earlier,
it is clearly written, "he shall live" (yishkon). But here, the word,
"nafal," is used, which literally means, "he fell". Why is it written
in this way?
The Gog and Magog War Begins
(Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah'
The Midrash gives 3 reasons for why it is written "he fell." One reason
is that during the lifetime of Avraham he "lived" but after Avraham's
death, he "fell." The 2nd reason is that before his descendants
attacked the Bait Hamikdash, they "lived," but after they attacked it,
they "fell.“
And finally, in the time of exile the descendants of Yishmael "live," but
in the days of Mashiach, they will "fall.“
On the face of all his brethren he fell (Gen. 25:18)
'On the face of all his brethren he fell' is followed immediately by
'and these are the children of Isaac,' to teach us that the son of
David, who stems from the children of Isaac will sprout when
Yishmael will fall at the end of days, then will sprout the son of
David, who stems from the children of Isaac. Baal HaTurim (Rabbi Yaakov son of the
Rosh, c. 1275- c.1340)
The Erev Rav
•“The Children of Israel traveled from Ramses
towards Succot. There were about 600,000
adult males on foot, besides the children. The
Erev Rav also went up with them”. (Exodus
The Erev Rav
The Erev Rav (mixed multitude) "Before the coming of the Mashiach most
of the Rabbanim will be from the Erev Rav etc. Because Israel in
themselves are holy, but the Erev Rav work only for their own benefit as we
can clearly see that the Rabbanim and the Chassidim and many regular
Jews of the generation are, due to our many sins, mostly from the Erev Rav
and want to rule over the public, and all their actions are only for their own
sake, to acquire honor and money, and one should therefore only join with
those who truly serve, who sacrifice themselves to Hashem not in order to
receive any benefit". (Divrei Chaim, Parshas Vayakhel)
In the Tikkune Zohar (97a) it is written: "All the exile and the destruction of
the Beit ha Mikdash and all the suffering, all of it came through Moshe's
acceptance of the Erev Rav, and all wicked people and evildoers in each
generation come from them, meaning from their souls, for they are
reincarnations of those who left Egypt and this is what the Gemara (Beitza
32) refers to: "They come from the Erev Rav".
The Erev Rav
"The Erev Rav delay the redemption much more than all the nations of the
World" (Raaya Mehemna-Sefer Ha Zohar)
The root of our deficiency comes from what the Erev Rav do to us. As it is
written in the Zohar: "They (The Erev Rav) damage Israel more than all the
nations". And one has to strengthen oneself with great faith (EMUNA),
because Israel were redeemed from Mitzrayim only in the merit of faith, and
so it will be with the future redemption, that we will need great faith because
we will see how the ways of evildoers succeed. and even if we see in them
(The Erev Rav) good things like Torah and tradition and good manners and
in particular they make peace with everybody and peace is the foundation
of everything, and it is a very good trait, even so, as in the case of a sick
person that needs to have his blood extracted even though the soul is in the
blood, so it will be in the days prior to Mashiach, we must reject all these
people even when they have good aspects in their behavior because then
will be time of Clarification and selection and this will be the trial and choice
in those days (Divre Simcha by Rabbi Simcha Ysachar Ber Chalberstam,
The Erev Rav
"In "Bnei Yisachar" (articles of Chodesh Adar) it is written, "the groups of
the Erev Rav who sit among us, are heretics, informers, Apikorsim, they are
from the root of Amalek, the Sitra Achra, (Erev Rav in Gematria = Sitra
Achra) as you may see in these generations, that on account of our myriad
sins, the heresy has increased. And there are those who carry weapons on
them to wound Israel with bad advice and faulty laws." And in the Zohar
Chai Parashat Bereshit (4, pg. 96) it says: "And the Erev Rav is the bad
side of Moshe, and Moshe wanted to correct them. And Moshe himself
comes in every generation (in the ARIZAL, afterwards in the BAAL SHEM
TOV) and he will reincarnate in the last generation among the Erev Rav.
And now most of the generation with their leaders are from the Erev Rav.
And Moshe comes to prevent the Erev Rav from derailing the people of
Signs The Trigger
The Fall of Paras and the Coming of Moshiach
The Fall of Paras and the Coming of Moshiach
• Paras refers to Persia, the nation which presently goes by the name of
Iran. The sages tell us that before Moshiach comes Paras will fall at the
hands of Rome (according to another opinion: Rome falls at the hands
of Paras). On an external level, all eyes are on the simmering
confrontation around Iran's nuclear development. But the chess-board
of world politics is merely the playing out of an internal spiritual
drama of the Jewish people.
• The gemara in Yoma 10a
• “Rebbi states that Rome is destined to fall at the hands of Persia. Rav
states that Persia is destined to fall at the hands of Rome. Question:
Can the builders (Paras, who permitted the rebuilding of the Holy
Temple) fall before the destroyers (Rome, who destroyed the Temple)?
• [1] The sages answer: If the King (Hashem) so decrees.”
Signs The Trigger
The Fall of Paras and the Coming of
II. Rabbi Yonasan Eibshetz, ztvk"l (Yaaros Dvash)
“At certain moment the time will come when Moshiach should have already arrived
but the redemption has not yet come. The Moshiach will ask how it could be that the
time for redemption has arrived and he still undergoes sufferings? The response that he
will receive is that he must wait for nine months. Why? In order to wait for the fall of
Persia at the hands of Edom, and then the final redemption will come.”
III. Lubavitcher Rebbe, Shabbos Vayeira, 5752
“According to the announcement of the Rebbe, my father-in-law, leader of our
generation, Moshiach of our generation, that all areas of our Divine service
throughout Golus have been completed and perfected, we are standing ready to
greet the righteous Moshiach. This means that all impediments and obstacles have
been nullified.”
IV. Mitteler Rebbe, Toras Chaim, Beshallach p.312
“[The level of Moshiach elevates Torah and Mitzvos that are performed to refine the
288 sparks of kedusha that fell. But there is a second level of mitzvos which is from
the essence of performing the mitzvah alone even without intent and reason and secrets
at all. Which means [mitzvos performed] not for the sake of tikkun or refinement of
the 288 sparks at all, but rather only because He said and His will is done. Because
this is the essence, similar to the mitzvos we will do in the time to come which are
above the level of refining sparks.
Signs The Trigger
The Fall of Paras and the Coming of
• III. Lubavitcher Rebbe,
• In 5752 (late 1991) the Lubavitcher Rebbe made the
astonishing statement: that the divine service of the Jewish
people in exile—refining the sparks of kedusha that had
fallen into this lowest of worlds—has been completed.
Even the tshuva of the Jewish people has been done. The
Rebbe himself said that it is completely beyond
understanding how Moshiach hasn't come. That was 15
years ago!
• This situation fits the description of the Yaaros Dvash
(quoted above), that a moment will come when Moshiach
should have arrived, but he is still delayed. The reason: we
are waiting for the fall of Persia (Paras).
Birth Pangs
Eim HaBanim Semeichah
HaRav Yisachar Shlomo Teichtal
Birth Pangs
Eim HaBanim Semeichah
HaRav Yisachar Shlomo Teichtal
Birth Pangs
Eim HaBanim Semeichah
HaRav Yisachar Shlomo Teichtal
Birth Pangs
Eim HaBanim Semeichah
HaRav Yisachar Shlomo Teichtal
Birth Pangs
Eim HaBanim Semeichah
HaRav Yisachar Shlomo Teichtal
Chapter 36
The Return
1. And you, son of man, prophesy to the mountains of Israel, and say,
You mountains of Israel, hear the word of the Lord;
2. Thus says the Lord God: Because the enemy has said against you,
Aha, even the ancient high places are ours in possession;
3. Therefore prophesy and say, Thus says the Lord God: Because they
have made you desolate, and swallowed you up on every side, that
you might be a possession to the rest of the nations, and you are in
the lips of talkers, and have become the vicious gossip of the people;
4. Therefore, you mountains of Israel, hear the word of the Lord God;
Thus says the Lord God to the mountains, and to the hills, to the
ravines, and to the valleys, to the desolate wastes, and to the cities
that are forsaken, which became a prey and derision to the rest of the
nations that are around;
5. Therefore thus says the Lord God: Surely in the fire of my jealousy
have I spoken against the rest of the nations, and against all Edom,
which have appointed my land to themselves for a possession with the
joy of all their heart, with disdainful minds, to cast it out for a prey.
Chapter 36
The Return
6. Prophesy therefore concerning the land of Israel, and say to
the mountains, and to the hills, to the ravines, and to the
valleys, Thus says the Lord God; Behold, I have spoken in my
jealousy and in my fury, because you have suffered the insults
of the nations;
7. Therefore thus says the Lord God: I have raised my hand,
Surely the nations that are around you shall bear their own
8. But you, O mountains of Israel, you shall shoot forth your
branches, and yield your fruit to my people of Israel; for they
will soon be coming.
9. For, behold, I am for you, and I will turn to you, and you
shall be tilled and sown;
10. And I will multiply men upon you, all the house of Israel, all
of it; and the cities shall be inhabited, and the ruined places
shall be rebuilt;
Chapter 36
The Return
11. And I will multiply upon you man and beast; and they shall
increase and bring fruit; and I will cause you to be inhabited as
in your former times, and will do more good to you than ever
before; and you shall know that I am the Lord.
12. And I will cause men to walk upon you, my people Israel;
and they shall possess you, and you shall be their inheritance,
and you shall no longer bereave them of children.
13. Thus says the Lord God: Because they say to you, You are a
land that devours up men, and have bereaved your nations;
14. Therefore you shall devour men no more, nor bereave your
nations any more, says the Lord God.
15. And I will not allow the insult of the nations to be heard any
more against you, nor shall you bear the reproach of the people
any more, nor shall you cause your nations to stumble any
more, said the Lord God.
Chapter 36
The Return
16. And the word of the Lord came to me, saying:
17. Son of man, when the house of Israel dwelt in their own
land, they defiled it by their way and by their doings; their way
was before me as the uncleanness of a menstruating woman.
18. Therefore I poured my fury upon them for the blood that
they had shed upon the land, and for their idols with which they
had defiled it;
19. And I scattered them among the nations, and they were
dispersed through the countries; according to their way and
according to their doings I judged them.
20. And when they came to the nations, to which they came,
they profaned my holy name, when men said of them, These
are the people of the Lord, and they are gone out from his land!
Chapter 36
The Return
21. But I had concern for my holy name, which the house of
Israel had profaned among the nations, to which they came.
22. Therefore say to the house of Israel, Thus says the Lord
God: I do not do this for your sakes, O house of Israel, but for
my holy name’s sake, which you have profaned among the
nations, to which you came.
23. And I will sanctify my great name, which was profaned
among the nations, which you have profaned in their midst; and
the nations shall know that I am the Lord, says the Lord God,
when I shall be sanctified in you before their eyes.
24. For I will take you from among the nations, and gather you
from all countries, and will bring you into your own land.
Chapter 36
The Return
25. Then I will sprinkle clean water upon you, and you shall be
clean from all your filthiness; and from all your idols, will I
cleanse you.
26. A new heart also will I give you, and a new spirit will I put
inside you; and I will take away the heart of stone from your
flesh, and I will give you a heart of flesh.
27. And I will put my spirit inside you, and cause you to follow
my statutes, and you shall keep my judgments, and do them.
28. And you shall dwell in the land that I gave to your fathers;
and you shall be my people, and I will be your God.
29. And I will save you from all your uncleanness; and I will
summon the grain, and will increase it and lay no famine upon
Chapter 36
The Return
30. And I will multiply the fruit of the tree, and the produce of
the field, that you shall receive no more reproach of famine
among the nations.
31. Then shall you remember your evil ways, and your doings
that were not good, and will loathe yourselves in your own sight
for your iniquities and for your abominations.
32. Not for your sakes do I do this, says the Lord God, let that
be known to you; be ashamed and confounded for your ways, O
house of Israel.
33. Thus says the Lord God: In the day that I shall have
cleansed you from all your iniquities I will also cause you to
dwell in the cities, and the ruined places shall be rebuilt.
34. And the desolate land shall be tilled, instead of being the
desolation that was in the sight of all who passed by.
Chapter 36
The Return
35. And they shall say, This land that was desolate has become
like the garden of Eden; and the waste and desolate and ruined
cities have become fortified, and are inhabited.
36. Then the nations that are left around you shall know that I,
the Lord, have rebuilt the ruined places, and have replanted
that which was desolate; I, the Lord, have spoken it, and I will
do it.
37. Thus says the Lord God: This also I will let the house of
Israel, ask me to do for them; I will increase their men like a
38. Like the flock of sacrifices, like the flock of Jerusalem in her
solemn feasts, shall the ruined cities be filled with flocks of
men; and they shall know that I am the Lord.
Chapter 37 The Trunk and the Limbs
15. And the word of the Lord came to me, saying:
16. And you, son of man, take one stick, and write upon it,
For Judah, and for the people of Israel his companions; then
take another stick, and write upon it, For Joseph, the stick of
Ephraim, and for all the house of Israel his companions;
17. And join them one to the other into one stick; and they
shall become one in your hand.
18. And when your people shall speak to you, saying: Will
you not tell us what you mean by these?
19. Say to them, Thus says the Lord God: Behold, I will take
the stick of Joseph, which is in the hand of Ephraim, and the
tribes of Israel his companions, and will put them with him,
with the stick of Judah, and make them one stick, and they
shall be one in my hand.
Chapter 37 The Trunk and the Limbs
20. And the sticks on which you write shall be in your hand
before their eyes.
21. And say to them, Thus says the Lord God: Behold, I will
take the people of Israel from among the nations, where they
have gone, and will gather them on every side, and bring
them into their own land;
22. And I will make them one nation in the land upon the
mountains of Israel; and one king shall be king to them all;
and they shall be no more two nations, nor shall they be
divided into two kingdoms any more at all;
23. Nor shall they defile themselves any more with their
idols, nor with their detestable things, nor with any of their
transgressions; but I will save them in all their dwelling
places, where they have sinned, and will cleanse them; so
shall they be my people, and I will be their God.
Chapter 37
24. And David my servant shall be king over them; and they all
shall have one shepherd; they shall also follow my judgments, and
observe my statutes, and do them.
25. And they shall dwell in the land that I have given to Jacob my
servant, where your fathers have dwelt; and they shall dwell in it,
they and their children, and their grandchildren for ever; and my
servant David shall be their prince for ever.
26. And I will make a covenant of peace with them; it shall be an
everlasting covenant with them; and I will place them, and
multiply them, and will set my sanctuary in the midst of them for
27. My tabernacle also shall be with them; and I will be their God,
and they shall be my people.
28. And the nations shall know that I, the Lord, sanctify Israel,
when my sanctuary shall be in the midst of them for evermore.
Chapter 38
• 1. And the word of the Lord came to me, saying:
• 2. Son of man, set your face against Gog, the land
of Magog, the chief prince of Meshech and Tubal,
and prophesy against him,
• 3. And say, Thus says the Lord God: Behold, I am
against you, O Gog, the chief prince of Meshech
and Tubal;
• 4. And I will turn you around, and put hooks into
your jaws, and I will bring you out, and all your
army, horses and horsemen, all of them clothed in
complete armor, a great company with bucklers
and shields, all of them wielding swords;
• 5. Persia, Kush, and Put with them; all of them with
shield and helmet;
Chapter 38
6. Gomer, and all his bands; the house of Togarmah from
the farthest north, and all his bands; and many people
with you.
7. Be prepared, and prepare for yourself, you, and all your
company that are assembled with you, and be a guard to
8. After many days you shall be called upon; in the latter
years you shall come against the land that is brought
back from the sword, and is gathered from many peoples,
against the mountains of Israel, which have been always
waste; but it is brought out from the nations, and they
shall dwell safely all of them.
9. You shall ascend and come like a storm, you shall be
like a cloud to cover the land, you, and all your bands,
and many people with you.
Chapter 38
16. And you shall come up against my people of Israel, like a
cloud to cover the land; it shall be in the latter days, and I will
bring you against my land, that the nations may know me, when I
shall be sanctified in you, O Gog, before their eyes.
17. Thus says the Lord God: Are you he of whom I have spoken in
old times by my servants the prophets of Israel, who prophesied
in those days for many years that I would bring you against
18. And it shall come to pass on that day, when Gog shall come
against the land of Israel, says the Lord God, that my fury shall
be roused.
19. For in my jealousy and in the fire of my wrath have I spoken,
Surely in that day there shall be a great shaking in the land of
20. And the fishes of the sea, and the birds of the sky, and the
beasts of the field, and all creeping things that creep upon the
earth, and all the men who are upon the face of the earth, shall
tremble at my presence, and the mountains shall be thrown
down, and the steep places shall fall, and every wall shall fall to
the ground.
Chapter 38
• 21. And I will call for a sword against him
throughout all my mountains, says the Lord
God; every man’s sword shall be against
his brother.
• 22. And I will contend with him by
pestilence and by blood; and I will rain
down upon him, and upon his bands, and
upon the many people that are with him, a
torrential rain, and great hailstones, fire,
and brimstone.
• 23. Thus will I magnify myself, and sanctify
myself; and I will make myself known in
the eyes of many nations, and they shall
know that I am the Lord.
Chapter 39
• 1. And you, son of man, prophesy against Gog, and
say, Thus said the Lord God; Behold, I am against
you, O Gog, the chief prince of Meshech and Tubal;
• 2. And I will turn you around, and entice you own,
and will cause you to come up from the farthest
north, and will bring you against the mountains of
• 3. And I will strike your bow from your left hand,
and will cause your arrows to fall from your right
• 4. You shall fall upon the mountains of Israel, you,
and all your bands, and the peoples that are with
you; I will give you to the ravenous birds of every
sort, and to the beasts of the field to be devoured.
• 5. You shall fall upon the open field; for I have
spoken it, says the Lord God.
Chapter 39
6. And I will send a fire on Magog, and among those who
dwell securely in the islands; and they shall know that I
am the Lord.
7. And I will I make my holy name known in the midst of
my people Israel; and I will not let them profane my holy
name any more; and the nations shall know that I am the
Lord, the Holy One in Israel.
8. Behold, it has come, and it is done, says the Lord God;
this is the day of which I have spoken.
9. And those who dwell in the cities of Israel shall go
forth, and shall set on fire and burn the weapons, both
the shields and the bucklers, the bows and the arrows,
and the staves, and the spears, and they shall burn them
with fire for seven years;
10. And they shall take no wood from the field, nor cut
down any from the forests; for they shall burn the
weapons with fire; and they shall destroy those who
destroyed them, and rob those who robbed them, says
the Lord God.
Chapter 39
11. And it shall come to pass in that day, that I will give
to Gog a place for burial in Israel, the Valley of the
Travellers to the east of the sea; and it shall block the
path of the travellers; and there shall they bury Gog and
all his multitude; and they shall call it the Valley of
Hamon-Gog, (Multitude of Gog).
12. For seven months shall the house of Israel bury them,
so that they may cleanse the land.
13. And all the people of the land shall bury them; and it
shall be to them a renown on the day that I shall be
glorified, says the Lord God.
14. And they shall set apart men of continual
employment, passing through the land to bury with the
travellers those who remain upon the face of the earth,
so as to cleanse it; after the end of seven months shall
they search.
15. And the travellers who pass through the land, when
any sees human bone, then he shall set up a sign by it,
till the grave diggers have buried it in the valley of
Chapter 39
16. And also the name of the city shall be Hamonah. Thus
shall they cleanse the land.
17. And you, son of man, thus says the Lord God: Speak
to every feathered bird, and to every beast of the field,
Assemble yourselves, and come; gather yourselves on
every side to my sacrificial feast that I prepare for you, a
great sacrificial feast upon the mountains of Israel, that
you may eat flesh and drink blood.
18. You shall eat the flesh of the mighty, and drink the
blood of the princes of the earth, of rams, of lambs, and
of goats, of bulls, all of them fatlings of Bashan.
19. And you shall eat fat till you are full, and drink blood
till you are drunk, of my sacrificial feast which I have
prepared for you.
20. Thus you shall be filled at my table with horses and
chariots, with mighty men, and with all men of war, says
the Lord God.
Chapter 39
21. And I will set my glory among the nations, and all the
nations shall see my judgment that I have executed, and
my hand that I have laid upon them.
22. And the house of Israel shall know that I am the Lord
their God from that day forward.
23. And the nations shall know that the house of Israel
went into exile for their iniquity; because they dealt
treacherously against me, therefore I hid my face from
them, and gave them to the hand of their enemies; so
they all fell by the sword.
24. According to their uncleanness and according to their
transgressions have I done to them, and I hid my face
from them.
25. Therefore thus says the Lord God: Now will I bring
back the exile of Jacob, and have mercy upon the whole
house of Israel, and will be zealous for my holy name;
Chapter 39
• 26. They shall forget their shame, and all their
faithlessness in which they have faithless to me,
when they dwelt securely in their land, and none
made them afraid.
• 27. When I have brought them back from the
peoples, and gathered them out of their enemies’
lands, and am sanctified in them in the sight of
many nations;
• 28. Then shall they know that I am the Lord their
God, who caused them to be led into exile among
the nations; but I have gathered them to their own
land, and have left there none of them any more.
• 29. And I will not hide my face any more from them;
for I have poured out my spirit upon the house of
Israel, says the Lord God.
Chapter 37
The Resurrection
0011 0010 1010 1101 0001 0100 1011
1. The hand of the Lord was upon me, and carried me out in the
wind of the Lord, and set me down in the midst of the valley which
was full of bones,
2. And he led me around among them; and, behold, there were
very many in the open valley; and, behold, they were very dry.
3. And he said to me, Son of man, can these bones live? And I
answered, O Lord God, you know.
4. And he said to me, Prophesy over these bones, and say to them,
O you dry bones, hear the word of the Lord.
5. Thus says the Lord God to these bones; Behold, I will cause
breath to enter into you, and you shall live;
Chapter 37
The Resurrection
0011 0010 1010 1101 0001 0100 1011
6. And I will lay sinews upon you, and will bring up flesh upon you, and
cover you with skin, and put breath in you, and you shall live; and you
shall know that I am the Lord.
7. And I prophesied as I was commanded; and as I prophesied, there was
a noise, and behold a shaking, and the bones came together, bone to its
8. And as I beheld, behold, the sinews and the flesh came up upon them,
and the skin covered them above; but there was no breath in them.
9. And he said to me, Prophesy to the breath, prophesy, son of man, and
say to the breath, Thus says the Lord God: Come from the four winds, O
breath, and breathe upon these slain, that they may live.
10. And I prophesied as he commanded me, and the breath came into
them, and they lived, and stood up upon their feet, a very large army.
Chapter 37
The Resurrection
0011 0010 1010 1101 0001 0100 1011
11. Then he said to me, son of man, these bones are the whole
house of Israel; behold, they say, Our bones are dried, and our
hope is lost; we are clean cut off.
12. Therefore prophesy and say to them, Thus says the Lord God:
Behold, O my people, I will open your graves, and cause you to
come up out of your graves, and bring you into the land of Israel.
13. And you shall know that I am the Lord, when I have opened
your graves, O my people, and brought you up from your graves,
14. And I shall put my spirit in you, and you shall live, and I shall
place you in your own land; then shall you know that I, the Lord,
have spoken it, and performed it, says the Lord.
The Temple
The First Temple
The Temple
We find two contrasting viewpoints re: the rebuilding of the Third Holy
Temple.Rashi and Tosphos state that the Third Holy Temple will be revealed
and sent down from Heaven - completely built and furnished. Whereas
Rambam maintains that Moshiach will build the Holy Temple. How do we
reconcile these diverse opinions?
In Eichah it is written, "Sunk into the ground are her gates." The Midrash
notes: The gates of the Holy Temple were concealed in its place underground.
Upon this verse, the Talmud remarks: David (and Moses) merited that the
enemies did not have full control of the edifices they built. For, with reference
to David it states, "Sunk into the ground are her gates."
Torah Temimah asks, how is the Beis Hamikdash and its gates attributed to
David, when he didn't even build it, but his son, King Solomon, built it? But
the Talmud states, since David exerted utmost effort and self-sacrifice to find
the appropriate site for the Holy Temple - it is therefore called upon his name.
The reason why the gates remained intact is seen in the Midrash:
The Temple
The gates gave honor to the holy Ark. For, when King Solomon made the Ark,
he made it 10 cubits long, and the entrance gates of the Temple Sanctuary
were 10 cubits wide. Thus, it wasn't possible for the Ark to fit through the
gates. At that time, King Solomon called out, "Raise your heads, O gates, and
let the King of glory enter," alluding to the Holy Ark and the Tablets therein.
In response to Solomon's plea, the gates uplifted themselves and permitted the
Ark to enter. For this reason, the enemy forces did not destroy the gates but
they sunk (intact) into the ground.
In light of the above, it seems that the Holy Temple itself will come down
from Heaven. Its gates, however, which sunk into the ground, will rise up and Moshiach will fasten them to their place. The rule is that, in the process of
building, the one who puts up the doors or gates is considered as having built
the entire edifice.
Just as the Temple gates were spared from destruction due to their honor of
Torah, so, too, through our wholesome dedication to Torah study and its
honor, we shall merit to see the gates rise up and be fastened to the Third Holy
Temple through our Righteous Moshiach.
Spirit of Impurity
• The true height of purity will be attained only with the
advent of Moshiach, at which time Zecharyah's prophecy
will be fulfilled, "And the spirit of impurity I shall remove
from the earth."For, even when Moshiach comes, the spirit
of impurity will still be here, as seen in the Rambam's
description of Moshiach: "Moshiach will coerce all Jews to
study Torah and observe mitzvos."
• The term "coerce" indicates that not everyone will return to
Torah on their own, since there will still be the spirit of
impurity (and the evil inclination). Moshiach's function
will be (one of his many, multifaceted functions) to
completely remove the spirit of impurity from the world.

Similar documents