In the Shadow of Mashiach
Transcription
In the Shadow of Mashiach
In the Shadow of Mashiach 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 • • • • A. THE OBLIGATION TO AWAIT “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 • • • • A. THE OBLIGATION TO AWAIT 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 Israel… 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 • • B. KIVUY: THE MERIT AND EFFECT OF AWAITING “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 • B. KIVUY:THE MERIT AND EFFECT OF AWAITING • 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 • C. DEMANDING 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 redemption: “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 • C. DEMANDING 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; WHO IS EDOM? 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 Yerushalayim. 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 sword. 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 Abraham Ishmael The Arabs Isaac Esav Jacob 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 Sarai. 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 Sarai.' 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 dispersion. 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) Zohar • 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 completion. 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 Jacob. • 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 thee. 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 blessing.' 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). THE REVENGE AGAINST EDOM WILL BE GREATER THAN THE OTHER NATIONS • 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 citizenship. 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 arrival. Mashiach 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. Mashiach • 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 33:15). 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 Mashiach. 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 elders; • • • • • 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. Mashiach Rambam Maimonides (1135-1204) Mishneh Torah, Laws of Repentance IX The World to Come CHAPTER NINE 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 CHAPTER NINE 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 us". The World to Come CHAPTER NINE 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 CHAPTER NINE 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 CHAPTER NINE 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 centuries. 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 ¾ 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." ¾ 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. ¾ 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 him. 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 Ephraim. 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 Rambam 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 Esau]..“ • 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 norms. 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 Teshuvah. • 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 • • 1 Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) G-D WILL TAKE REVENGE UPON THE IDOLATERS 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 Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 2 THE REVENGE AGAINST EDOM WILL BE GREATER THAN THE OTHER NATIONS • 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 world. • Prophesied Yeshayah, Yoel, Amos, Ovadyah, Michah & Chavkkuk End of Days • 3 THE JEWISH PEOPLE WILL BE REDEEMED • 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 Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • Prophesied Yeshayah, Yirmiah, Yechezkel, Hoshea, Yoel, Amos, Ovadyah, Michah, Chavkkuk, Tzefanyah, Chaggai, Zecharyah, & Malachi End of Days Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 4 THE TEN LOST TRIBES OF ISRAEL WILL BE RETURNED • 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 return. • Prophesied Yeshayah, Yirmiah, Yechezkel, Hoshea, Ovadyah, Michah & Tzefanyah End of Days • 5 • • No Jew will be left in exile Our oppressors will be destroyed 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 • • THE FINAL REDEMPTION WILL BE SIMILAR TO OUR EXODUS FROM EGYPT Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • Prophesied Yeshayah, Hoshea, Zecharyah & Michah Prophesied Yeshayah, Hoshea, Zecharyah & Michah End of Days • • 6 Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) THE REDEMPTION WILL OCCUR AT THE APPOINTED TIME 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 Yeshayah, Yoel, Michah, Chavkkuk, Tzefanyah & Zecharyah End of Days • • 7 Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) THE REDEMPTION WILL FOLLOW PROLONGED SUFFERING 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 Yeshayah, Yirmiah, Chavkkuk & Tzefanyah End of Days Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) THE DIVINE PRESENCE (SHECHINAH) WILL RETURN TO DWELL AMONG THE JEWS EVEN MORE FULLY THAN AT MOUNT SINAI. • 8 • 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 11:9) • Prophesied Yeshayah, Yirmiah, Hoshea, Yoel, Ovadyah, Michah, Chavkkuk, Tzefanyah, Chaggai & Zecharyah End of Days • 9 Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) THE JEWS WHO ASSIMILATED WILL RETURN TO G-D. • 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 Yeshayah End of Days Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 10 A KING WILL REIGN FROM THE HOUSE OF DAVID AND THE SPIRIT OF G-D WILL REST UPON HIM. • 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 Yeshayah, Yirmiah, Yechezkel, Hoshea, Amos & Zecharyah End of Days Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 11 THE REDEMPTION WILL BE PERMANENT • 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 & Zecharyah End of Days Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 12 THE MAJORITY OF THE REMAINING NATIONS WILL ACCEPT AND SERVE G-D AND TURN TO HIS TORAH. • 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 Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 13 THERE WILL BE PEACE THROUGHOUT THE WORLD. • "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 & Chaggai End of Days Don Don Isaac Isaac Ben Ben Judah Judah Abarbanel Abarbanel (1437-1508) (1437-1508) • 14 THE WORTHY DEAD WILL BE RESURRECTED. • 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 Yeshayah, Yechezkel & Malachi Bnei Esav Chapter 35 • • • • • • Ezekiel 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 • • • • • • Ezekiel 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 sword. 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 Ezekiel 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 predominance? And why did the land begin to flourish again when the Jews returned 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 day.“ The Gog and Magog War Begins (Rabbi Isaiah Horowitz (1565-1630), known as the 'Sh'lah' YISHMAEL'S FALL 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' YISHMAEL'S FALL 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 12:37-38) 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, zt'l). 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 Israel". 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 Moshiach • • • • • • 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 Moshiach • 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 Ezekiel 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. Ezekiel 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 insult. 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; Ezekiel 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. Ezekiel 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! Ezekiel 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. Ezekiel 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 you. Ezekiel 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. Ezekiel 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 flock. 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. Ezekiel 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. Ezekiel 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. Ezekiel Chapter 37 • • • • • Massiah 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 evermore. 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. Ezekiel Chapter 38 War • 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; Ezekiel Chapter 38 War • • • • 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 them. 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. Ezekiel Chapter 38 War • • • • • 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 them? 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 Israel; 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. Ezekiel Chapter 38 War • 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. Ezekiel Chapter 39 War • 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 Israel; • 3. And I will strike your bow from your left hand, and will cause your arrows to fall from your right hand. • 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. Ezekiel Chapter 39 War • • • • • 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. Ezekiel Chapter 39 War • • • • • 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 Hamon-Gog. Ezekiel Chapter 39 War • • • • • 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. Ezekiel Chapter 39 War • • • • • 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; Ezekiel Chapter 39 War • 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. Ezekiel 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; Ezekiel 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 bone. 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. Ezekiel 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.