(2) Moses spoke to the heads of the Israelite tribes, saying: This is what GOD has commanded:

(2) GOD said to him, “What is that in your hand?”
“A rod.”

The scepter shall not depart from Judah,Nor the ruler’s staff from between his feet;So that tribute shall come to him And the homage of peoples be his.

Dan shall govern his people,As one of the tribes of Israel.

(28) All these were the tribes of Israel, twelve in number, and this is what their father said to them as he bade them farewell, addressing to each a parting word appropriate to him.

And he said, “What pledge shall I give you?” She replied, “Your seal and cord, and the staff that you carry.” So he gave them to her and slept with her, and she conceived by him.

As she was being brought out, she sent this message to her father-in-law: “It’s by the man to whom these belong that I’m pregnant.” And she added, “Examine these: whose seal and cord and staff are these?”

Thus says GOD, “By this you shall know that I am GOD.” See, I shall strike the water in the Nile with the rod that is in my hand, and it will be turned into blood;

All tithes of the herd or flock—of all that passes under the shepherd’s staff, every tenth one—shall be holy to GOD.

Though I walk through a valley of deepest darkness, I fear no harm, for You are with me;Your rod and Your staff—they comfort me.

In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel.
Then, in his days, the observance of all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubilee years according to all their particulars as described by the Torah.
Anyone who does not believe in him or does not await his coming, denies not only the statements of the other prophets, but those of the Torah and Moses, our teacher. The Torah testified to his coming, as Deuteronomy 30:3-5 states:
God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land....
These explicit words of the Torah include all the statements made by all the prophets.
Reference to Mashiach is also made in the portion of Bilaam who prophesies about two anointed kings: the first anointed king, David, who saved Israel from her oppressors; and the final anointed king who will arise from his descendants and save Israel in the end of days. That passage Numbers 24:17-18 relates:
'I see it, but not now' - This refers to David;
'I perceive it, but not in the near future;" - This refers to the Messianic king;
'A star shall go forth from Jacob' - This refers to David;
'and a staff shall arise in Israel' - This refers to the Messianic king;
'crushing all of Moab's princes' - This refers to David as II Samuel 8:2 relates: 'He smote Moab and measured them with a line;'
'decimating all of Seth's descendants' - This refers to the Messianic king about whom Zechariah 9:10 prophesies: 'He will rule from sea to sea.'
'Edom will be demolished' - This refers to David as II Samuel 8:6 states 'Edom became the servants of David;'
'Seir will be destroyed' - this refers to the Messianic king as Ovadiah 1:21 prophesies: 'Saviors will ascend Mount Zion to judge the mountain of Esau....'

I am unworthy of all the kindness that You have so steadfastly shown Your servant: with my staff alone I crossed this Jordan, and now I have become two camps.

The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him. The mishna teaches several Temple-related halakhot. One may not act irreverently or conduct himself flippantly opposite the eastern gate of the Temple Mount, which is aligned opposite the Holy of Holies. In deference to the Temple, one may not enter the Temple Mount with his staff, his shoes, his money belt [punda], or even the dust on his feet. One may not make the Temple a shortcut to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount. The mishna relates: At the conclusion of all blessings recited in the Temple, those reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting [haolam], the world. But when the Sadducees strayed and declared that there is but one world and there is no World-to-Come, the Sages instituted that at the conclusion of the blessing one recites: From everlasting [haolam] to everlasting [haolam]. The Sages also instituted that one should greet another in the name of God, i.e., one should mention God’s name in his greeting, as it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you” (Ruth 2:4). And it says: “And the angel of God appeared to him and said to him, God is with you, mighty man of valor” (Judges 6:12). And it says: “And despise not your mother when she is old” (Proverbs 23:22), i.e., one must not neglect customs which he inherits. And lest you say that mentioning God’s name is prohibited, it says: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. Rabbi Natan says another interpretation of the verse: “Make void Your Torah” because “it is the time to work for the Lord,” i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah.

Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.

Rabbi Natan says, "The time of finding (Psalms 32:6) refers to Torah, as it is stated, He who finds Me finds life (Proverbs 8:35)." (Berakhot 8a:11) Torah hints to the specific commandment that is unique to a man in his root source. As every person has a unique commandment that applies to him in his root source, and he has to be more exacting than others about it, in all of its stringencies and its fences. And that way, his root source will be repaired. And it is like the matter that we have found in the Talmud (Shabbat 118b), "In what was your father more careful? In the commandment of tzitzit [fringes]." And the idea in this is that if someone is exacting towards a commandment that does not belong to his root source, and he is more exacting than need be about it due to his confidence that his root source will be repaired — it is about him that it is stated, Do not toil to gain wealth, etc. it grows wings and flies away, like an eagle, heavenward (Proverbs 23:4). And that is that God, may He be blessed, hides the depth of the intention that He has hidden in the act of the commandment. As if there was only the intention in the commandment, then why would God, may He be blessed, have commanded to actually do the commandment. It is implied from this that a person does not have knowledge in this world of the inner hidden words of Torah in the performance of the commandment, And this is like it is found in the Talmud (Sotah 21a), "Rav Yosef said, 'A commandment, at the time when one is engaged in it, protects and saves; at the time when one is not engaged in it, it protects but it does not save.'" And that means that at the time one is not engaged in it, there is nothing of the holiness of the commandment that remains in the body, since the body does not understand its root source. However, a commandment that belongs to a person, especially if he adds to it in its details and its understanding, then God, may He be blessed, enlightens him that he should understand the commandment in the light of the Torah. For all of the essence of the commandments is in the words of the Torah. So he will then have understanding into its intention, and see that the commandment's garment and performance is only in this world. And this is [the meaning of] that which we pray (in the Kedushah of the Order), "May He open our hearts to His Torah," with a vav [making the word possessive, His/his]. This hints to the words of Torah and the commandment that belong especially specifically to each person, according to his root source.