Judaism and Messiah, Session 6
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Shareאֶרְאֶ֙נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֨ךְ כּוֹכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֙בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כָּל־בְּנֵי־שֵֽׁת׃
What I see for them is not yet, What I behold will not be soon: A star rises from Jacob, A scepter comes forth from Israel; It smashes the brow of Moab, The foundation of all children of Seth.
הַמֶּלֶךְ הַמָּשִׁיחַ עָתִיד לַעֲמֹד וּלְהַחְזִיר מַלכוּת דָּוִד לְיָשְׁנָהּ לַמֶּמְשָׁלָה הָרִאשׁוֹנָה. וּבוֹנֶה הַמִּקְדָּשׁ וּמְקַבֵּץ נִדְחֵי יִשְׂרָאֵל. וְחוֹזְרִין כָּל הַמִּשְׁפָּטִים בְּיָמָיו כְּשֶׁהָיוּ מִקֹּדֶם. מַקְרִיבִין קָרְבָּנוֹת. וְעוֹשִׂין שְׁמִטִּין וְיוֹבְלוֹת כְּכָל מִצְוָתָן הָאֲמוּרָה בַּתּוֹרָה. וְכָל מִי שֶׁאֵינוֹ מַאֲמִין בּוֹ. אוֹ מִי שֶׁאֵינוֹ מְחַכֶּה לְבִיאָתוֹ. לֹא בִּשְׁאָר נְבִיאִים בִּלְבַד הוּא כּוֹפֵר. אֶלָּא בַּתּוֹרָה וּבְמשֶׁה רַבֵּנוּ. שֶׁהֲרֵי הַתּוֹרָה הֵעִידָה עָלָיו שֶׁנֶּאֱמַר (דברים ל, ג) "וְשָׁב ה' אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ" וְגוֹ' (דברים ל, ד) "אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם" וְגוֹ' (דברים ל, ה) "וֶהֱבִיאֲךָ ה'". וְאֵלּוּ הַדְּבָרִים הַמְפֹרָשִׁים בַּתּוֹרָה הֵם כּוֹלְלִים כָּל הַדְּבָרִים שֶׁנֶּאֶמְרוּ עַל יְדֵי כָּל הַנְּבִיאִים. אַף בְּפָרָשַׁת בִּלְעָם נֶאֱמַר וְשָׁם נִבֵּא בִּשְׁנֵי הַמְּשִׁיחִים. בַּמָּשִׁיחַ הָרִאשׁוֹן שֶׁהוּא דָּוִד שֶׁהוֹשִׁיעַ אֶת יִשְׂרָאֵל מִיַּד צָרֵיהֶם. וּבַמָּשִׁיחַ הָאַחֲרוֹן שֶׁעוֹמֵד מִבָּנָיו שֶׁמּוֹשִׁיעַ אֶת יִשְׂרָאֵל [בָּאַחֲרוֹנָה]. וְשָׁם הוּא אוֹמֵר (במדבר כד, יז) "אֶרְאֶנּוּ וְלֹא עַתָּה" זֶה דָּוִד. (במדבר כד, יז) "אֲשׁוּרֶנּוּ וְלֹא קָרוֹב" זֶה מֶלֶךְ הַמָּשִׁיחַ. (במדבר כד, יז) "דָּרַךְ כּוֹכָב מִיַּעֲקֹב" זֶה דָּוִד. (במדבר כד, יז) "וְקָם שֵׁבֶט מִיִּשְׂרָאֵל" זֶה מֶלֶךְ הַמָּשִׁיחַ. (במדבר כד, יז) "וּמָחַץ פַּאֲתֵי מוֹאָב" זֶה דָּוִד. וְכֵן הוּא אוֹמֵר (שמואל ב ח, ב) "וַיַּךְ אֶת מוֹאָב וַיְמַדְּדֵם בַּחֶבֶל" (במדבר כד, יז) "וְקַרְקַר כָּל בְּנֵי שֵׁת" זֶה הַמֶּלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר בּוֹ (זכריה ט, י) "וּמָשְׁלוֹ מִיָּם עַד יָם". (במדבר כד, יח) "וְהָיָה אֱדוֹם יְרֵשָׁה" זֶה דָּוִד. שֶׁנֶּאֱמַר (שמואל ב ח, יד) "וַתְּהִי אֱדוֹם לְדָוִד לַעֲבָדִים" וְגוֹ'. (במדבר כד, יח) "וְהָיָה יְרֵשָׁה" וְגוֹ' זֶה הַמֶּלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר (עובדיה א, כא) "וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן" וְגוֹ':
The King Messiah will arise and re-establish the monarchy of David as it was in former times. He will build the Sanctuary and gather in the dispersed of Israel. All the earlier statutes will be restored as they once were. Sacrifices will be offered, the Sabbatical and Jubilee years will be observed, as commanded in the Torah. Anyone who does not believe in him or one who does not anticipate his coming not only denies the Prophets, but also the Torah and Moses our Teacher. For the Torah has given testimony about him saying, “And the Lord your G-d will turn your captivity and have compassion with you. He will return and gather you from all the peoples…If any of you should be dispersed at the ends of Heaven, from there G-d will gather you, from there He will fetch you. And the Lord, your G-d will bring you…” (Deut. 30:3-4). These matters are explicit in the Torah and include everything said by all the Prophets. It is even written in the Chapter of Balaam who prophesized about both the Messiahs. The first Messiah was David who saved Israel from her adversities. The final Messiah will be from his sons and will deliver Israel from the hands of the descendants of Esau. There it says, “I shall see him, but not now” (Numbers 24:17) - this refers to David; “I behold him, and not soon” (ibid.) - this is the King Messiah; “A star from Jacob shall step forth” (ibid.) - this is David; “and a scepter shall arise out of Israel” (ibid.) - this the King Messiah; “and shall smite through the corners of Moab” - this is David; and so it says, “And he smote Moab and measured them with a rope” (II Samuel 8:2); “and break down all the sons of Seth” (Numbers 24:17) - this is King Messiah of whom it says, “and his dominion shall be from sea to sea” (Zechariah 9:10); “and Edom shall be a possession” (Numbers 24:18) - this is David, as it says, “And Edom shall become slaves to David” (see II Samuel 8:6 and II Samuel 8:14); “Seir also, even his enemies, shall be a possession” (Numbers 24:18) - this is King Messiah, as it says, “And the saviors shall come upon Mount Zion to judge the mount of Esau…” (Obadiah 1:21).
וְאַל יַעֲלֶה עַל דַּעְתְּךָ שֶׁהַמֶּלֶךְ הַמָּשִׁיחַ צָרִיךְ לַעֲשׂוֹת אוֹתוֹת וּמוֹפְתִים וּמְחַדֵּשׁ דְּבָרִים בָּעוֹלָם אוֹ מְחַיֶּה מֵתִים וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ [ב.] אֵין הַדָּבָר כָּךְ. שֶׁהֲרֵי רַבִּי עֲקִיבָא חָכָם גָּדוֹל מֵחַכְמֵי מִשְׁנָה הָיָה. וְהוּא הָיָה נוֹשֵׂא כֵּלָיו שֶׁל בֶּן כּוֹזִיבָא הַמֶּלֶךְ. וְהוּא הָיָה אוֹמֵר עָלָיו שֶׁהוּא הַמֶּלֶךְ הַמָּשִׁיחַ. וְדִמָּה הוּא וְכָל חַכְמֵי דּוֹרוֹ שֶׁהוּא הַמֶּלֶךְ הַמָּשִׁיחַ. עַד שֶׁנֶּהֱרַג בַּעֲוֹנוֹת. כֵּיוָן שֶׁנֶּהֱרַג נוֹדַע לָהֶם שֶׁאֵינוֹ. וְלֹא שָׁאֲלוּ מִמֶּנּוּ חֲכָמִים לֹא אוֹת וְלֹא מוֹפֵת. וְעִקַּר הַדְּבָרִים כָּכָה הֵן. שֶׁהַתּוֹרָה הַזֹּאת חֻקֶּיהָ וּמִשְׁפָּטֶיהָ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. וְאֵין מוֹסִיפִין עֲלֵיהֶן וְלֹא גּוֹרְעִין מֵהֶן:
It should not occur to you that the King Messiah must bring wondrous signs or perform marvels or invent new things or revive the dead or anything like what the fools say. It is not so. For Rabbi Akiva, one of the wisest of the Sages of the Mishna, was King Ben Coziba’s124Bar Cochba. arms-bearer125I.e. his staunch supporter. and said that he was the King Messiah. He and all the Sages of his generation thought that he was the King Messiah, until he was killed because of his sins126He killed Rabbi Elazar HaModai.. Since he was killed, they then understood that he was not the one. The Sages never asked of him neither a sign nor a wonder. So, the essence of the matter is like this: The Laws and the Statutes of the Torah never change. We may not add to them nor detract from them. 127This last sentence is absent in most editions.Anyone who adds to or subtracts from them or reveals some new dimension to the Torah or understands the Commandments differently than their plain meaning is, for sure, an evil person and an Apikoris.
וְאִם יַעֲמֹד מֶלֶךְ מִבֵּית דָּוִד הוֹגֶה בַּתּוֹרָה וְעוֹסֵק בְּמִצְוֹת כְּדָוִד אָבִיו. כְּפִי תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. וְיָכֹף כָּל יִשְׂרָאֵל לֵילֵךְ בָּהּ וּלְחַזֵּק בִּדְקָהּ. וְיִלָּחֵם מִלְחֲמוֹת ה'. הֲרֵי זֶה בְּחֶזְקַת שֶׁהוּא מָשִׁיחַ. (אִם עָשָׂה וְהִצְלִיחַ וּבָנָה מִקְדָּשׁ בִּמְקוֹמוֹ וְקִבֵּץ נִדְחֵי יִשְׂרָאֵל הֲרֵי זֶה מָשִׁיחַ בְּוַדַּאי. וִיתַקֵּן אֶת הָעוֹלָם כֻּלּוֹ לַעֲבֹד אֶת ה' בְּיַחַד שֶׁנֶּאֱמַר כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה' וּלְעָבְדוֹ שְׁכֶם אֶחָד):
Now, if a king should arise from the House of David who is versed in Torah and engages in Commandments, as did David his forefather, in accordance with both the Written and the Oral Torahs, and he enjoins all of Israel to follow in its ways and encourages them to repair its breaches, and he fights the Wars of G-d128I.e. he defends Israel., then he may be presumed to be the Messiah. If he succeeds in his efforts and defeats the enemies around and builds the Sanctuary in its proper place and gathers the dispersed of Israel, he is definitely the Messiah.
וְאִם לֹא הִצְלִיחַ עַד כֹּה, אוֹ נֶהֱרָג, בְּיָדוּעַ שֶׁאֵינוֹ זֶה שֶׁהִבְטִיחָה עָלָיו תּוֹרָה, וַהֲרֵי הוּא כְּכָל מַלְכֵי בֵּית דָּוִד הַשְּׁלֵמִים הַכְּשֵׁרִים שֶׁמֵּתוּ. וְלֹא הֶעֱמִידוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא לְנַסּוֹת בּוֹ רַבִּים, שֶׁנֶּאֱמַר "וּמִן הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶן וּלְבָרֵר וְלַלְבֵּן עַד עֵת קֵץ כִּי עוֹד לַמּוֹעֵד".
But, if he does not succeed in these matters or is killed, we will know that he was not the one Torah has promised. He is (merely to be considered) like all the (other) exemplary and qualified kings of the House of David who have died. G-d set him up only to try the masses, as it says, “And some of the wise will stumble, to refine among them and to purify and to make white, even to the time of the end, for it is yet for the time appointed” (Daniel 11:35).
אַף יֵשׁוּעַ הַנּוֹצְרִי שֶׁדִּימָה שֶׁיִּהְיֶה מָשִׁיחַ, וְנֶהֱרָג בְּבֵית דִּין, כְּבָר נִתְנַבֵּא בּוֹ דָּנִיֵּאל, שֶׁנֶּאֱמַר "וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ" (דניאל יא, יד). וְכִי יֵשׁ מִכְשׁוֹל גָּדוֹל מִזֶּה, שֶׁכָּל הַנְּבִיאִים דִּבְּרוּ שֶׁהַמָּשִׁיחַ גּוֹאֵל יִשְׂרָאֵל וּמוֹשִׁיעָם, וּמְקַבֵּץ נִדְחֵיהֶם וּמְחַזֵּק מִצְוָתָן, וְזֶה גָּרַם לְאַבֵּד יִשְׂרָאֵל בַּחֶרֶב, וּלְפַזֵּר שְׁאֵרִיתָם וּלְהַשְׁפִּילָם, וּלְהַחֲלִיף הַתּוֹרָה, וּלְהַטְעוֹת רוֹב הָעוֹלָם לַעֲבֹד אֱלוֹהַּ מִבַּלְעֲדֵי ה'.
Even Jesus the Nazarene who imagined he would be the Messiah and was killed by the Court129Or, was handed over to the Romans who killed him as a revolutionary because he proclaimed himself the Messiah, King of Israel. was prophesized about by Daniel as it says, “and also the children of the violent among your people will lift themselves up to establish the vision, but they shall stumble” (Daniel 11:14). Was there ever a greater impediment than this one? All the Prophets spoke of the Messiah, Redeemer of Israel and Savior and Gatherer of the Exiles and Strengthener of the Commandments. But this one caused the ruin of Israel by the sword and the dispersal of its remnant and its humiliation and reversed130Or, changed. the Torah, and caused most of the world to err and worship a god other than HaShem (G-d).
אֲבָל מַחְשְׁבוֹת בּוֹרֵא עוֹלָם אֵין כּוֹחַ בָּאָדָם לְהַשִּׂיגָם, כִּי לֹא דְּרָכֵינוּ דְּרָכָיו וְלֹא מַחְשְׁבוֹתֵינוּ מַחְשְׁבוֹתָיו. וְכָל הַדְּבָרִים הָאֵלּוּ שֶׁל יֵשׁוּעַ הַנּוֹצְרִי, וְשֶׁל זֶה הַיִּשְׁמְעֵאלִי שֶׁעָמַד אַחֲרָיו, אֵינָן אֶלָּא לְיַשֵּׁר דֶּרֶךְ לַמֶּלֶךְ הַמָּשִׁיחַ, וּלְתַקֵּן אֶת הָעוֹלָם כֻּלּוּ לַעֲבֹד אֶת ה' בְּיַחַד: שֶׁנֶּאֱמַר "כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻּלָּם בְּשֵׁם ה' וּלְעוֹבְדוֹ שְׁכֶם אֶחָד" (ראה צפניה ג, ט).
Nonetheless, the Thoughts of the Creator of the World are beyond any man’s understanding. For our ways are not His Ways, and our thoughts are not His Thoughts. And all the doings of Jesus the Nazarene and that of that Ishmaelite131I.e. Mohammed. The Rambam labels him “Meshugah” in his Igeress Teiman. who came after him are nothing but to pave the way for the King Messiah and prepare the entire world to worship G-d together, as it says, “For then132When they will realize that their Messiahs were false will they abandon them and turn to G-d’s true Messiah. I will turn to the peoples a pure language, that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephania 3:9).
כֵּיצַד: כְּבָר נִתְמַלֵּא הָעוֹלָם כֻּלּוֹ מִדִּבְרֵי הַמָּשִׁיחַ, וּמִדִּבְרֵי הַתּוֹרָה וּמִדִּבְרֵי הַמִּצְווֹת, וּפָשְׁטוּ דְּבָרִים אֵלּוּ בְּאִיִּים רְחוֹקִים, וּבְעַמִּים רַבִּים עַרְלֵי לֵב; וְהֵם נוֹשְׂאִים וְנוֹתְנִים בִּדְבָרִים אֵלּוּ וּבְמִצְווֹת הַתּוֹרָה, אֵלּוּ אוֹמְרִים מִצְווֹת אֵלּוּ אֱמֶת הָיוּ, וּכְבָר בָּטְלוּ בַּזְּמַן הַזֶּה, וְלֹא הָיוּ נוֹהֲגוֹת לְדוֹרוֹת. וְאֵלּוּ אוֹמְרִים דְּבָרִים נִסְתָּרוֹת יֵשׁ בָּהֶם, וְאֵינָן כִּפְשׁוּטָן, וּכְבָר בָּא מָשִׁיחַ, וְגִלָּה נִסְתְּרֵיהֶם.
How is this so? The world is now already filled with matters of the Messiah and matters of the Torah and matters of the Commandments. Knowledge of these matters have spread to the distant islands and to the many nations of those with uncircumcised hearts. They discuss these matters and the Commandments of the Torah. Some of them133As did Mohammed. say that these Commandments were once true, but have since been canceled for our times as they were not meant to be observed for all generations. Some of them say that these are secret matters and are not as simple as they would appear, and now the “Messiah”134Jesus. has come and revealed these secrets.
וּכְשֶׁיַּעֲמוֹד הַמֶּלֶךְ הַמָּשִׁיחַ בֶּאֱמֶת, וְיַצְלִיחַ וְיָרוּם וְיִינָשֵׂא, מִיַּד הֵם כּוּלָן חוֹזְרִין וְיוֹדְעִים שֶׁשֶּׁקֶר נָחֲלוּ אֲבוֹתֵיהֶם, וְשֶׁנְּבִיאֵיהֶם וַאֲבוֹתֵיהֶם הִטְעוּם.
But when the true King Messiah will rise and succeed, and he will be lifted up and raised aloft, they all will immediately return and will know that their fathers left them an erroneous legacy, and their fathers and prophets led them astray.
אַל יַעֲלֶה עַל הַלֵּב שֶׁבִּימוֹת הַמָּשִׁיחַ יִבָּטֵל דּבָר מִמִּנְהָגוֹ שֶׁל עוֹלָם. אוֹ יִהְיֶה שָׁם חִדּוּשׁ בְּמַעֲשֵׂה בְּרֵאשִׁית. אֶלָּא עוֹלָם כְּמִנְהָגוֹ נוֹהֵג. וְזֶה שֶׁנֶּאֱמַר בִּישַׁעְיָה (ישעיה יא, ו) "וְגָר זְאֵב עִם כֶּבֶשׂ וְנָמֵר עִם גְּדִי יִרְבָּץ" מָשָׁל וְחִידָה. עִנְיַן הַדָּבָר שֶׁיִּהְיוּ יִשְׂרָאֵל יוֹשְׁבִין לָבֶטַח עִם רִשְׁעֵי עַכּוּ''ם הַמְשׁוּלִים כִּזְאֵב וְנָמֵר. שֶׁנֶּאֱמַר (ירמיה ה, ו) "זְאֵב עֲרָבוֹת יְשָׁדְדֵם וְנָמֵר שֹׁקֵד עַל עָרֵיהֶם". וְיַחְזְרוּ כֻּלָּם לְדַת הָאֱמֶת. וְלֹא יִגְזְלוּ וְלֹא יַשְׁחִיתוּ. אֶלָּא יֹאכְלוּ דָּבָר הַמֻּתָּר בְּנַחַת עִם יִשְׂרָאֵל. שֶׁנֶּאֱמַר (ישעיה יא, ז) "וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן". וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ הַדְּבָרִים בְּעִנְיַן הַמָּשִׁיחַ הֵם מְשָׁלִים. וּבִימוֹת הַמֶּלֶךְ הַמָּשִׁיחַ יִוָּדַע לַכּל לְאֵי זֶה דָּבָר הָיָה מָשָׁל. וּמָה עִנְיָן רָמְזוּ בָּהֶן:
It should not occur to you that during the days of the Messiah a single thing from the “ways of the world”135I.e. Nature. will be canceled nor will there be something novel in the Creation. Rather, the world will continue in its customary way. Now, that which is said in Isaiah, “And the wolf will live with the sheep and the leopard shall lie down with the kid” (Isaiah 11:6) is a parable and riddle. The substance of the matter is that Israel will dwell in safety with the wicked of the world who are compared to wolves and tigers, as it says, “a wolf of the deserts spoil them, a leopard watches over their cities” (Jeremiah 5:6). But, they will all return to the true religion and they will not steal and not destroy. Rather, they will eat of the permissible foods comfortably136I.e. in peace. like Israel, as it says, “and the lion will eat straw as does the ox” (Isaiah 11:7). And so similar matters written about the Messiah are parables. In the days of the King Messiah everyone will understand these parables and to what these matters were compared and to what was hinted.
אָמְרוּ חֲכָמִים אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבַד. יֵרָאֶה מִפְּשׁוּטָן שֶׁל דִּבְרֵי הַנְּבִיאִים. שֶׁבִּתְחִלַּת יְמוֹת הַמָּשִׁיחַ תִּהְיֶה מִלְחֶמֶת גּוֹג וּמָגוֹג. וְשֶׁקֹּדֶם מִלְחֶמֶת גּוֹג וּמָגוֹג יַעֲמֹד נָבִיא לְיַשֵּׁר יִשְׂרָאֵל וּלְהָכִין לִבָּם. שֶׁנֶּאֱמַר (מלאכי ג, כג) "הִנֵּה אָנֹכִי שׁלֵחַ לָכֶם אֵת אֵלִיָּה" וְגוֹ'. וְאֵינוֹ בָּא לֹא לְטַמֵּא הַטָּהוֹר. וְלֹא לְטַהֵר הַטָּמֵא. וְלֹא לִפְסל אֲנָשִׁים שֶׁהֵם בְּחֶזְקַת כַּשְׁרוּת. וְלֹא לְהַכְשִׁיר מִי שֶׁהֻחְזְקוּ פְּסוּלִין. אֶלָּא לָשׂוּם שָׁלוֹם בָּעוֹלָם. שֶׁנֶּאֱמַר (מלאכי ג, כד) "וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים". וְיֵשׁ מִן הַחֲכָמִים שֶׁאוֹמְרִים שֶׁקֹּדֶם בִּיאַת הַמָּשִׁיחַ יָבוֹא אֵלִיָּהוּ. וְכָל אֵלּוּ הַדְּבָרִים וְכַיּוֹצֵא בָּהֶן לֹא יֵדַע אָדָם אֵיךְ יִהְיוּ עַד שֶׁיִּהְיוּ. שֶׁדְּבָרִים סְתוּמִין הֵן אֵצֶל הַנְּבִיאִים. גַּם הַחֲכָמִים אֵין לָהֶם קַבָּלָה בִּדְבָרִים אֵלּוּ. אֶלָּא לְפִי הֶכְרֵעַ הַפְּסוּקִים. וּלְפִיכָךְ יֵשׁ לָהֶם מַחְלֹקֶת בִּדְבָרִים אֵלּוּ. וְעַל כָּל פָּנִים אֵין סִדּוּר הֲוָיַת דְּבָרִים אֵלּוּ וְלֹא דִּקְדּוּקֵיהֶן עִקָּר בַּדָּת. וּלְעוֹלָם לֹא יִתְעַסֵּק אָדָם בְּדִבְרֵי הַהַגָּדוֹת. וְלֹא יַאֲרִיךְ בַּמִּדְרָשׁוֹת הָאֲמוּרִים בְּעִנְיָנִים אֵלּוּ וְכַיּוֹצֵא בָּהֶן. וְלֹא יְשִׂימֵם עִקָּר. שֶׁאֵין מְבִיאִין לֹא לִידֵי יִרְאָה וְלֹא לִידֵי אַהֲבָה. וְכֵן לֹא יְחַשֵּׁב הַקִּצִּין. אָמְרוּ חֲכָמִים תִּפַּח רוּחָם שֶׁל מְחַשְּׁבֵי הַקִּצִּים. אֶלָּא יְחַכֶּה וְיַאֲמִין בִּכְלַל הַדָּבָר כְּמוֹ שֶׁבֵּאַרְנוּ:
Our Sages have said that there is no difference between This World and the Days of the Messiah except (our) subservience to the kingdoms of the world alone. From the plain meaning of the words of the prophets we understand that at the beginning of the days of the Messiah there will be the War of Gog and Magog. Before the War of Gog and Magog, a prophet will arise to correct Israel and prepare their hearts137I.e. Direct them to G-d., as it says, “Behold, I will send you Elijah” (Malachi 3:23). He will not come to make the pure impure, nor purify the impure, nor disqualify people who are presumed to have legitimate lineage138Or, family pedigree., nor qualify those who are disqualified. He will only come to bring peace to the world139Between Israel and the other nations., as it says, “And he shall turn the hearts of the fathers on the children” (Malachi 3:24). Some of the Sages say that Elijah will come140Either to announce his coming or “authorize rabbis” (for the Sanhedrin?). before the coming of the Messiah. But regarding all these matters and similar, no one knows how it will be until it will be. For these matters were unclear to the Prophets. Even the Sages themselves did not have a Tradition regarding these matters and only could attempt to understand the verses. Thus, there were disagreements in these matters. Nevertheless, neither the order that these events will occur nor their details are fundamental to the religion. Thus, a person must never busy himself with the Aggadohs and not dwell on the Midrashim regarding these matters or similar issues. He must not make them dogma141Or, the essence, a tenet.. For these do not result in either love (for G-d) nor fear (of sin). Similarly, one should not calculate the Ends142Of a) the Exile, and b) when the Messiah will come.. Our Sages have said that the spirit of those who calculate the Ends will expire143I.e. They will die.. Rather, one is to (simply) wait and believe in the principle144And not contemplate the details. of this matter, as we have explained.
בִּימֵי הַמֶּלֶךְ הַמָּשִׁיחַ. כְּשֶׁתִּתְיַשֵּׁב מַמְלַכְתּוֹ וְיִתְקַבְּצוּ אֵלָיו כָּל יִשְׂרָאֵל. יִתְיַחֲסוּ כֻּלָּם עַל פִּיו בְּרוּחַ הַקֹּדֶשׁ שֶׁתָּנוּחַ עָלָיו. שֶׁנֶּאֱמַר (מלאכי ג, ג) "וְיָשַׁב מְצָרֵף וּמְטַהֵר" וְגוֹ'. וּבְנֵי לֵוִי מְטַהֵר תְּחִלָּה וְאוֹמֵר זֶה מְיֻחָס כֹּהֵן וְזֶה מְיֻחָס לֵוִי. וְדוֹחֶה אֶת שֶׁאֵינָן מְיֻחָסִין לְיִשְׂרָאֵל. הֲרֵי הוּא אוֹמֵר (עזרא ב, סג) "וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם" וְגוֹ' (עזרא ב, סג) "עַד עֲמֹד כֹּהֵן לְאוּרִים וּלְתֻמִּים". הִנֵּה לָמַדְתָּ שֶׁבְּרוּחַ הַקֹּדֶשׁ מְיַחֲסִין הַמֻּחְזָקִין וּמוֹדִיעִין הַמְיֻחָס. וְאֵינוֹ מְיַחֵס יִשְׂרָאֵל אֶלָּא לְשִׁבְטֵיהֶם. שֶׁמּוֹדִיעַ שֶׁזֶּה מִשֵּׁבֶט פְּלוֹנִי וְזֶה מִשֵּׁבֶט פְּלוֹנִי. אֲבָל אֵינוֹ אוֹמֵר עַל שֶׁהֵן בְּחֶזְקַת כַּשְׁרוּת זֶה מַמְזֵר וְזֶה עֶבֶד. שֶׁהַדִּין הוּא שֶׁמִּשְׁפָּחָה שֶׁנִּטְמְעָה נִטְמְעָה:
During the days of King Messiah, when he will be secure in his monarchy, and all of Israel will gather about him, everyone’s genealogy will be clarified by him by means of the Holy Spirit which will rest upon him, as it says, “And he shall sit as a purifier and refiner…” (Malachi 3:3). The Sons of Levi will be the first to be purified145Their lineage will be determined first., and he will say, “this one has the pedigree of a Kohen, and this one has the pedigree of a Levite”. He will reject those who have no (true) lineage146As Levites and Kohanim. and make them Israelites, as it says, “And the Tirashoso said to them…until a Kohen will arise with the Urim and Tumim” (Ezra 2:63). You have now learned that those with a pedigree will be confirmed, and lineage will be made known, by means of the Holy Spirit. He will not ascertain the ancestry of Israel except regarding which tribe they are from, and inform us that this one is from such and such a tribe and that one is from such and such a tribe. But, he will not tell us whether someone presumed of legitimate pedigree is a bastard or a slave. For the Law is that the family which had someone assimilate within it, assimilates him147Lit., “the family which became assimilated, assimilates.” The commentary in the Rambam La’am says “remains in its presumption of legitimate lineage”..
לֹא נִתְאַוּוּ הַחֲכָמִים וְהַנְּבִיאִים יְמוֹת הַמָּשִׁיחַ. לֹא כְּדֵי שֶׁיִּשְׁלְטוּ עַל כָּל הָעוֹלָם. וְלֹא כְּדֵי שֶׁיִּרְדּוּ בָּעַכּוּ''ם. וְלֹא כְּדֵי שֶׁיְּנַשְּׂאוּ אוֹתָם הָעַמִּים. וְלֹא כְּדֵי לֶאֱכל וְלִשְׁתּוֹת וְלִשְׂמֹחַ. אֶלָּא כְּדֵי שֶׁיִּהְיוּ פְּנוּיִין בַּתּוֹרָה וְחָכְמָתָהּ. וְלֹא יִהְיֶה לָהֶם נוֹגֵשׂ וּמְבַטֵּל. כְּדֵי שֶׁיִּזְכּוּ לְחַיֵּי הָעוֹלָם הַבָּא. כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת תְּשׁוּבָה:
The Sages and the Prophets did not long for the days of the Messiah because they wanted to rule the world or because they wanted to have dominion over the non-Jews or because they wanted the nations to exalt them or because they wanted to eat, drink and be merry. Rather, they desired this so that they would have time for Torah and its Wisdom. And there would be no one who would oppress them or force them to be idle (from Torah). This, in order that they may merit the World to Come, as we have explained regarding the Laws of Repentance.
לֹא נִתְאַוּוּ הַחֲכָמִים וְהַנְּבִיאִים יְמוֹת הַמָּשִׁיחַ. לֹא כְּדֵי שֶׁיִּשְׁלְטוּ עַל כָּל הָעוֹלָם. וְלֹא כְּדֵי שֶׁיִּרְדּוּ בָּעַכּוּ''ם. וְלֹא כְּדֵי שֶׁיְּנַשְּׂאוּ אוֹתָם הָעַמִּים. וְלֹא כְּדֵי לֶאֱכל וְלִשְׁתּוֹת וְלִשְׂמֹחַ. אֶלָּא כְּדֵי שֶׁיִּהְיוּ פְּנוּיִין בַּתּוֹרָה וְחָכְמָתָהּ. וְלֹא יִהְיֶה לָהֶם נוֹגֵשׂ וּמְבַטֵּל. כְּדֵי שֶׁיִּזְכּוּ לְחַיֵּי הָעוֹלָם הַבָּא. כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת תְּשׁוּבָה:
The Sages and the Prophets did not long for the days of the Messiah because they wanted to rule the world or because they wanted to have dominion over the non-Jews or because they wanted the nations to exalt them or because they wanted to eat, drink and be merry. Rather, they desired this so that they would have time for Torah and its Wisdom. And there would be no one who would oppress them or force them to be idle (from Torah). This, in order that they may merit the World to Come, as we have explained regarding the Laws of Repentance.
וּבְאוֹתוֹ הַזְּמַן לֹא יִהְיֶה שָׁם לֹא רָעָב וְלֹא מִלְחָמָה. וְלֹא קִנְאָה וְתַחֲרוּת. שֶׁהַטּוֹבָה תִּהְיֶה מֻשְׁפַּעַת הַרְבֵּה. וְכָל הַמַּעֲדַנִּים מְצוּיִין כֶּעָפָר. וְלֹא יִהְיֶה עֵסֶק כָּל הָעוֹלָם אֶלָּא לָדַעַת אֶת ה' בִּלְבַד. וּלְפִיכָךְ יִהְיוּ יִשְׂרָאֵל חֲכָמִים גְּדוֹלִים וְיוֹדְעִים דְּבָרִים הַסְּתוּמִים וְיַשִּׂיגוּ דַּעַת בּוֹרְאָם כְּפִי כֹּחַ הָאָדָם. שֶׁנֶּאֱמַר (ישעיה יא, ט) "כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' כַּמַּיִם לַיָּם מְכַסִּים":
At that time there will be no famines and no wars, no envy and no competition. For the Good will be very pervasive148Or, inspiring, affecting, influencing.. All the delicacies will be as readily available as is dust. The world will only be engaged in knowing G-d149Compare with Rabbi S. R. Hirsch in his Nineteen Letters.. Then, there will be very wise people150Some editions have, “Israel will be very wise”. who will understand the deep, sealed matters. They will then achieve knowledge of the Creator to as high a degree as humanly possible, as it says, “For the Earth shall be filled of knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9).
Blessed be Hashem who helped me.
Blessed be Hashem who helped me.
מַרְגְּלָא בְּפוּמֵּיהּ דְּרַב: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. הָעוֹלָם הַבָּא אֵין בּוֹ לֹא אֲכִילָה וְלֹא שְׁתִיָּהּ וְלֹא פְּרִיָּה וּרְבִיָּה וְלֹא מַשָּׂא וּמַתָּן וְלֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחֲרוּת, אֶלָּא צַדִּיקִים יוֹשְׁבִין וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִים מִזִּיו הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ״.
Rav was wont to say:
The World-to-Come is not like this world.
In the World-to-Come there is no eating, no drinking,
no procreation, no business negotiations,
no jealousy, no hatred, and no competition.
Rather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated:
“And they beheld God, and they ate and drank” (Exodus 24:11), meaning that beholding God’s countenance is tantamount to eating and drinking.
The World-to-Come is not like this world.
In the World-to-Come there is no eating, no drinking,
no procreation, no business negotiations,
no jealousy, no hatred, and no competition.
Rather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated:
“And they beheld God, and they ate and drank” (Exodus 24:11), meaning that beholding God’s countenance is tantamount to eating and drinking.
וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לִימוֹת הַמָּשִׁיחַ, אֲבָל לְעוֹלָם הַבָּא, ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״.
And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.”
וּפְלִיגָא דִּשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁעְבּוּד מַלְכוּיוֹת בִּלְבַד. שֶׁנֶּאֱמַר: ״כִּי לֹא יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ״.
And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: “For the poor shall not cease from the land” (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.
Leah Leila Bronner, Journey to Heaven
...[the rabbis speculate] about the state in which the dead will arise. If there is to be actual physical resurrection, what shape will bodies be in? It is concluded that bodies are resurrected in the state in which they died, though it is possible for healting to take place after that. For example, a person identified as Queen Cleopatra asks Rabbi Meir whether the dead will be naked or clothed. Rabbi Meir answers that in the same way that wheat rises "clothed" [in its outer covering, the chaff], so will the dead (Sanhedrin 90b). Similarly, Resh Lakish and Rava both allege that people will be revived with the defects they had when they died, but will subsequently be healed. (Sanhedrin 91a)
...[the rabbis speculate] about the state in which the dead will arise. If there is to be actual physical resurrection, what shape will bodies be in? It is concluded that bodies are resurrected in the state in which they died, though it is possible for healting to take place after that. For example, a person identified as Queen Cleopatra asks Rabbi Meir whether the dead will be naked or clothed. Rabbi Meir answers that in the same way that wheat rises "clothed" [in its outer covering, the chaff], so will the dead (Sanhedrin 90b). Similarly, Resh Lakish and Rava both allege that people will be revived with the defects they had when they died, but will subsequently be healed. (Sanhedrin 91a)
Maimonides' Treatise on Resurrection (c. 1191)
https://books.google.com/books?id=tKYOW4_RdH0C&q=%22days+of+the+messiah%22#v=snippet&q=%22days%20of%20the%20messiah%22&f=false
iv. 21-24: the resurrection of the dead... is widely known and accepted among our people... [and] means that the soul will return to its body after its separation... it cannot be interpreted allegorically... [The Talmud implies] that those individuals whose souls return to their bodies (after death) will eat and drink... and sire children and die after an extremely long life like the life which will exist during the days of the Messiah... [however] in the world to come souls without bodies will exist like angels.
[Written in response to accusations in Yemen and Iraq that Maimonides denied bodily resurrection.]
https://books.google.com/books?id=tKYOW4_RdH0C&q=%22days+of+the+messiah%22#v=snippet&q=%22days%20of%20the%20messiah%22&f=false
iv. 21-24: the resurrection of the dead... is widely known and accepted among our people... [and] means that the soul will return to its body after its separation... it cannot be interpreted allegorically... [The Talmud implies] that those individuals whose souls return to their bodies (after death) will eat and drink... and sire children and die after an extremely long life like the life which will exist during the days of the Messiah... [however] in the world to come souls without bodies will exist like angels.
[Written in response to accusations in Yemen and Iraq that Maimonides denied bodily resurrection.]
Neil Gilman, The Death of Death
Ibn Ezra... anticipates Maimonides' notion of the double dying , but is more circumspect about the nature of the ultimate reward to come. He seems to suggest that the ultimate afterife would be bodiless as Maimonides claimed, but... is not nearly as explicit...
[By contrast,] Nahmanides... insisted that after the resurrection, the body and soul will live for eternity... [He wrote that,] since bodies are needed in this world, they will be present in the future world as well... [however,] our bodies in the Age to Come will be spiritually refined and will not experience physical need.
Ibn Ezra... anticipates Maimonides' notion of the double dying , but is more circumspect about the nature of the ultimate reward to come. He seems to suggest that the ultimate afterife would be bodiless as Maimonides claimed, but... is not nearly as explicit...
[By contrast,] Nahmanides... insisted that after the resurrection, the body and soul will live for eternity... [He wrote that,] since bodies are needed in this world, they will be present in the future world as well... [however,] our bodies in the Age to Come will be spiritually refined and will not experience physical need.
Leila Leah Bronner, Journey To Heaven
Unlike Maimonides, Nahmanides presents Gehenna as an actual place, with punishment directed against bodies as well as souls... drawing on scattered references in the Talmud... he creates a mosaic of ideas and images... [Gan Eden is also a real place, as well as] a training ground where the soul learns how to cleave to the higher world and how to enjoy spiritual pleasure.
...[Nahmanides discusses] two levels of existence in the World to Come. One will be for less evolved souls, who require [physical] sustenance of some kind... The second is for more evolved souls, who will exist like angels, with wings, and roam over the face of the waters.
...In his commentary on the book of Job, [Nahmanides] suggests that [his] suffering may be atonement for the sins of a past life... [Unlike many of his peers,] Nahmanides is willing to consider the possibility of transmigration and reincarnation.
Unlike Maimonides, Nahmanides presents Gehenna as an actual place, with punishment directed against bodies as well as souls... drawing on scattered references in the Talmud... he creates a mosaic of ideas and images... [Gan Eden is also a real place, as well as] a training ground where the soul learns how to cleave to the higher world and how to enjoy spiritual pleasure.
...[Nahmanides discusses] two levels of existence in the World to Come. One will be for less evolved souls, who require [physical] sustenance of some kind... The second is for more evolved souls, who will exist like angels, with wings, and roam over the face of the waters.
...In his commentary on the book of Job, [Nahmanides] suggests that [his] suffering may be atonement for the sins of a past life... [Unlike many of his peers,] Nahmanides is willing to consider the possibility of transmigration and reincarnation.
Leah Leila Bronner, Journey to Heaven
[Kabbalists taught that] after death, the nefesh [bodily life force] stays with the body in the grave. Then, in a process that lasts from three to seven days, the soul extricates itself from the body. The more attached the nefesh was to the physical world, the more difficult and painful this separation [known as Hibbut Ha-Kever, the pains of the grave]... The nefesh shuttles between the grave and its previous home, mourning the death of its body... while the body resolves itself into dust...
The ruah [spirit, associated with intellect and morals]... is consigned to Gehenna after death... [Some teachings] suggest that the ruhot of [ethical and spiritual individuals] are spared the ordeal of Gehenna entirely... The stint in Gehenna is finite [usually twelve months] unless one was terribly wicked... [After purification the ruah] ascends to the Lower Garden of Eden, [where it is cleansed and clothed in a heavenly "vestment" and is] able to enjoy... the divine emanation.
...The neshamah [the highest spiritual element of the soul, focused on Torah and divinity], being wholly good, does not need to be punished. It ascends directly to the Higher Garden of Eden, which is believed to be... [where] it came from originally. It never comes down to earth again... The Higher Garden is organized into study circles in which the soul delights itself with learning about the nature of God.
...There is one final destination for the soul.... [known as] tzeror ha-hayim [the bundle of life], .... a place superior to the Higher Garden as well as a kind of divine clearinghouse for souls where they are assigned their next incarnations.
...The number of reincarnations for the purpose of purging sin is generally limited to three, based on a kabbalistic reading of Job... [Some] believed that if the soul [continued] its evil ways after three reincarnations, it would be condemned to Gehenna. Others... thought that a soul could not migrate to a new incarnation until it had been... purified... Those who believed that righteous souls also were reincarnated assigned those souls to Gan Eden for reward before they found new homes.
[Kabbalists taught that] after death, the nefesh [bodily life force] stays with the body in the grave. Then, in a process that lasts from three to seven days, the soul extricates itself from the body. The more attached the nefesh was to the physical world, the more difficult and painful this separation [known as Hibbut Ha-Kever, the pains of the grave]... The nefesh shuttles between the grave and its previous home, mourning the death of its body... while the body resolves itself into dust...
The ruah [spirit, associated with intellect and morals]... is consigned to Gehenna after death... [Some teachings] suggest that the ruhot of [ethical and spiritual individuals] are spared the ordeal of Gehenna entirely... The stint in Gehenna is finite [usually twelve months] unless one was terribly wicked... [After purification the ruah] ascends to the Lower Garden of Eden, [where it is cleansed and clothed in a heavenly "vestment" and is] able to enjoy... the divine emanation.
...The neshamah [the highest spiritual element of the soul, focused on Torah and divinity], being wholly good, does not need to be punished. It ascends directly to the Higher Garden of Eden, which is believed to be... [where] it came from originally. It never comes down to earth again... The Higher Garden is organized into study circles in which the soul delights itself with learning about the nature of God.
...There is one final destination for the soul.... [known as] tzeror ha-hayim [the bundle of life], .... a place superior to the Higher Garden as well as a kind of divine clearinghouse for souls where they are assigned their next incarnations.
...The number of reincarnations for the purpose of purging sin is generally limited to three, based on a kabbalistic reading of Job... [Some] believed that if the soul [continued] its evil ways after three reincarnations, it would be condemned to Gehenna. Others... thought that a soul could not migrate to a new incarnation until it had been... purified... Those who believed that righteous souls also were reincarnated assigned those souls to Gan Eden for reward before they found new homes.