The Rabbinic Messiah - Bom Livro

MelkhitmeThe
Rabbinic Messiah
Sources Consulted
Braude, William G. The Midrash on Psalms. Two Volumes. New Haven: Yale University Press,
1959.
Braude, William G. and Israel J. Kapstein. Pəsiqtâ də-Raḇ Kahănâ. 2nd ed., Philadelphia: Jewish
Publication Society of America, 1978.
Danby, Herbert, D.D. The Mishnah. Oxford: Oxford University Press, 1933; reprint, Thetford,
Norfolk: Lowe and Brydone Printers Limited, 1980.
Epstein, Rabbi Dr. I., ed. The Babylonian Talmud. 4th ed., London: The Soncino Press, 1978.
Freedman, Rabbi Dr. H., B.A., Ph.D. Midrash Rabbah. trans. by Rabbi Dr. H. Freedman B.A.,
Ph.D. and Maurice Simon, M.A., 3rd ed., New York: The Soncino Press, 1983.
Hammer, Reuven. Sifre A Tannaitic Commentary on the Book of Deuteronomy. New Haven:
Yale University Press, 1986.
Klausner, Joseph, Ph.D. The Messianic Idea in Israel. trans. by W. F. Stinespring, Ph.D., New
York: The Macmillan Company, 1955.
Landman, Leo. Messianism in the Talmudic Era. New York: KTAV Publishing House, Inc., 1979.
Levertoff, Rev. Paul P. Midrash Sifre on Numbers. London: The Macmillan Co., 1926.
Levey, Samson H. The Messiah: An Aramaic Interpretation The Messianic Exegesis of the
Targum. Cincinnati: Hebrew Union College Press, 1974.
Neusner, Jacob Messiah in Context. Philadelphia: Fortress Press, 1984.
Visotzky, Burton L. The Midrash on Proverbs. New Haven: Yale University Press, 1992.
Introduction
Rabbinic Messiah is a collection of traditional Jewish Messianic belief quotes, as proclamated

by the Rabbis down through the centuries. The quotes are taken from the most commonly
used Jewish literature resources. These Messianic belief statements are arranged in canonical
order, i.e. according to the traditional Canon of the Christian Bible. Since this is simply a
collection of the quotes themselves with very little commentary by the author (only where he
felt it was needed), this work then can be a helpful reference tool that can be useful to both
Jewish and Christian scholars alike.
The author intends to add additional references in the future. He also hopes to compile a
summarized portrait of the Jewish Messiah and the Messianic Era by gathering these texts into
a unified picture.
I trust that you will find this tool a help in your Bible and Messianic studies.
Rev. Tom Huckel,
Director of Hananeel House
1
PO Box 11527
Philadelphia, Pa. 19116-0527
Genesis
Genesis 1:2.
Midrash Rabbah, Leviticus XIV, I.
… Resh Lakish said ‘Ahor’ means [Man was created] the last on the last day, and ‘kedem’ [i.e.
foremost] means on the first day. In the opinion of Resh Lakish [that is the meaning], since it is
said, And the spirit of God hovered over the face of the waters, i.e. the spirit of the Messianic
King.
Genesis 1:3.
Midrash Rabbah, Genesis II, 5.
… AND GOD SAID: LET THERE BE LIGHT, i.e. rebuilt and firmly established in the Messianic era,
as you read, Arise, shine, for the light is come, and the glory of the Lord is risen upon thee, etc.
(Isa. LX, 1).
Genesis 1:4.
Babylonian Talmud, Hagigah 12a.
… And for whom did he reserve it? For the righteous in the time to come for it is said: And God
saw the light, that it was good;.…
Many of the Messianic inferences like this one are actually statements made with reference to
the Messianic Kingdom. The allusions to the era when Messiah will come and defeat all of
Israel’s enemies and reign as Israel’s king will be seen in phrases like: “in the time to come” ,
“in future generations”, and “in the end of days”.
Genesis 1:12.
Babylonian Talmud, Rosh Hashanah 11a.
… And God said, Let the earth put forth grass, herb yielding seed, and fruit tree.… And the
earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit. And how
does the other explain the text ‘tree bearing fruit’?—This signifies a blessing for future
generations.
Genesis 3:15.
Targum Pseudo-Jonathan.
I will put enmity between you and the woman, and between the offspring of your sons and the
offspring of her sons: and it shall be that when the sons of the woman observe the
commandments of the Torah, they will direct themselves to smite you on the head, but when
they forsake the commandments of the Torah you will direct yourself to bite them on the heel.
However, there is a remedy for them but no remedy for you. They are destined to make peace
in the end, in the days of the King Messiah.
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The Jewish interpretation here is allegorical with the woman representing good and the
serpent a picture of evil.
Genesis 3:15.
Fragmentary Targum to the Pentateuch.
And it shall be that when the sons of the woman study the Torah diligently and obey its
injunctions, they will direct themselves to smite you on the head and slay you; but when the
sons of the woman forsake the commandments of the Torah and do not obey its injunctions,
you will direct yourself to bite them on the heel and afflict them. However, there will be a
remedy for the sons of the woman, but for you, serpent, there will be no remedy. They shall
make peace with one another in the end, in the very end of days, in the days of the King
Messiah.
A Rabbinic parallel is found in Genesis Rabbah 20:5 “R. Levi said: In the Messianic age all will be
healed save the serpent and the Gibeonite.”
Genesis 4:7.
Babylonian Talmud, Yoma 19b–20a.
… Why has not Messiah come? Now to-day is the Day of Atonement and yet how many virgins
were embraced in Nehardea! He answered: What did the Holy One, blessed be He, say?—He
answered: [20a] Sin coucheth at the door.
Genesis 4:25.
Midrash Rabbah, Genesis XXIII, 5.
… AND SHE CALLED HIS NAME SETH: FOR GOD HATH APPOINTED ME ANOTHER SEED, etc. R.
Tanhuma said in the name of Samuel Kozith [She hinted at] that seed which would arise from
another source, viz. the King Messiah.
i.e. that Messiah would not come from a Jewish stock, Messiah being descended from Ruth the
Moabitess; v. infra, LI, 8.
Genesis 4:25.
Midrash Rabbah, Ruth VIII, I.
… R. Huna said; It is written For God that appointed me another seed (Gen. IV, 25), that is, seed
from another place, referring to the Messiah.
Moabitess.
Genesis 5:1.
Midrash Rabbah, Leviticus XV. I.
… R. Tanhum b. R. Hiyya said, and some say it in the name of the Rabbis: The King-Messiah will
not come until all the souls which it was originally the divine intention to create shall have
come to an end, namely, those spoken of in the book of Adam, the first man, of which it is said,
This is the book of the generation of Adam (Gen. V, 1).
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Genesis 5:1.
Midrash Rabbah, Ecclesiastes I, I.
… R. Hiyya b. Tanhum said (some report that he said it in the name of R. Johanan): King
Messiah will not come until all the souls have appeared [on earth] which under the Divine plan
were to be created, and they are the souls mentioned in the book of Adam; as it is said, This is
the book of the generations of Adam (Gen. V, 1).
Genesis 9:6.
Midrash Rabbah, Genesis XXXIV, 14.
… When man comes [for final judgment; thus it is written], WHOSO SHEDDETH MAN’S BLOOD,
WHEN MAN COMES SHALL HIS BLOOD BE SHED.
Or it may mean: When Adam comes, v. supra, XXI, Radal: When Messiah comes.
Genesis 9:6.
Midrash Rabbah, Deuteronomy II, 25.
… ‘Whoso sheddeth man’s blood, by man shall his blood be shed’ (Gen. IX 6). R. Levi said: Lo,
how many men are there who commit murder and yet die in their bed! The reply given to him
was: The meaning of, ‘By man shell his blood be shed,’ is that when man shall be brought (to
judgment) in the Messianic era, then his blood will be shed.
Genesis 9:12.
Midrash Rabbah, Genesis XXXV, 2.
AND GOD SAID: THIS IS THE TOKEN OF THE COVENANT … FOR PERPETUAL GENERATIONS—
LEDOROTH (IX, 12).… R. Hezekiah related in R. Jeremiah’s name: Thus did R. Simeon b. Yohai
say: If Abraham is willing, he can effectively intercede for [all generations] from his days until
mine, while I can intercede for [all generations] from my time until the advent of Messiah.
While if he is not willing, let Ahijah the Shilonite unite with me, and we can intercede for all
from the days of Abraham until those of Messiah.
See also Sanhedrin 97b.
Genesis 11:4.
Midrash on Psalms, Book One, Psalm 2, 2.
… R. Judah bar Nahmani commented: After the generation of the flood, the next generation
said, “Come, let us build us a city, and a tower, whose top may reach unto heaven” (Gen. 11:4).
Ought not the next generation have profited from the experience of the preceding one? Yet,
even in the time-to-come, Gog and Magog will set themselves against the Lord and His
anointed, only to fall down. David, foreseeing this, said: “Why do the heathen rage? … The
kings of the earth set themselves, and the rulers take counsel together against the Lord and
His anointed”.
Although Rashi believed that this passage was referring to King David, yet he acknowledged
that the text was traditionally understood by the Rabbis as Messianic (Re: The Psalms, Hebrew
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Text, English Translation and Commentary, edited by The Rev. Dr. Paul Cohen, MA, Ph. D.,
Hindhead, Surrey: The Soncino Press. 1945. p.3.)
Genesis 12:2.
Midrash Rabbah, Genesis XL, 2.
… Said R. Joshua b. Levi: In this world He hath given wanderings (tiruf) unto them that fear
Him; but in the Messianic future, ‘He will be ever mindful of His Covenant.’ For what is written
of Abram? ‘And I will bless thee, and make they name great’ (Gen. XII, 2).
Genesis 12:3.
… Ten famines have come upon the earth …, and one will be in the Messianic future—Not a
famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos VIII, 11).
Genesis 14:1.
Midrash Rabbah, Genesis XLII, 4.
… R. Eleazar b. R. Abina said: When you see the Powers fighting each other, look for the
coming [lit, ‘feet’] of the King Messiah. The proof is that in the days of Abraham, because
these Powers fought against each other, greatness came to Abraham.
This Rabbinic tradition fits in very closely with Jesus’ statement about the signs which are the
beginning of birth pangs of His return in Matthew 24:7.
Genesis 15:18.
Midrash Rabbah, Genesis XLIV, 22.
… One maintained: He revealed to him [the future] until that day; while the other said: He
revealed to him the future from that day.
The discussion turns on the implication of IN THAT DAY. R. Berekiah apparently states that one
held that God revealed Israel’s future to Abraham only until that day, viz. when Israel would
leave Egypt, while the other held that He revealed the future to him from the Exodus until
Messiah’s coming.
Genesis 15:19.
THE KENITE, AND THE KENIZZITE, AND THE KADMONITE, AND THE HITTITE, AND THE PERIZZITE,
AND THE REPHAIM, AND THE AMORITE, AND THE CANAANITE, AND THE GIRGASHITE, AND THE
JEBUSITE (XV, 19 f.). R Dostai said in the name of R. Samuel b. Nahman: Because the Hivite is
not mentioned here the Rephaim are substituted in their stead. R. Helbo said in R. Abba’s
name in R. Johanan’s name: The Holy One, blessed be He, did at first contemplate giving Israel
possession of ten peoples, but He gave them only seven, the other three being, THE KENITE,
AND THE KENIZZITE, AND THE KADMONITE. Rabbi said: They are Arabia, the Shalamite, and
the Nabatean. R. Simon b. Yohai said: They are the Damascus region, Asia Minor, and
Apamea. R. Liezer B. Jacob said: Asia Minor, Thrace, and Carthage. The Rabbis said: Edom,
Moab, and the chief of the children of Ammon are the three nations that were not given to
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them in this world, as it is said, “For I will not give you of their land,” etc. (Deut. 11:5). But in
the days of the Messiah they shall once again belong to Israel, in order to fulfill God’s promise.
The language is Biblical; v. Dan. XI, 41.
Genesis 19:32.
Midrash Rabbah, Genesis LI, 8.
… They thought that the whole world was destroyed, as in the generation of the Flood.
COME, LET US MAKE OUR FATHER DRINK WINE … THAT WE MAY PRESERVE SEED OF OUR
FATHER (ib. 32). R. Tanhuma said in Samuel’s name: It is not written, that we may preserve a
child of our father, but, THAT WE MAY PRESERVE SEED OF OUR FATHER: viz. the seed that
comes from a different source, which is the King Messiah.
Moabitess.
Genesis 19:32.
Midrash Rabbah, Ruth VII, 15.
AND THE WOMEN SAID UNTO NAOMI: BLESSED BE THE LORD, WHO HATH NOT LEFT THEE THIS
DAY WITHOUT A NEAR KINSMAN (ib. 14). Just as this day holds dominion in the skies, so shall
your seed produce one who shall hold dominion and rule over Israel for ever. R. Hunya said: It
was as a result of the blessings of those women that the line of David was not cut off entirely
in the days of Athaliah (II Ki. XI). R. Tanhuma said in the name of R. Samuel: Elsewhere it is
written, That we may preserve seed of our father (Gen. XIX, 32). It is not written ‘son’, but
‘seed’; that seed which comes from another place. Who is thus referred to? The Messiah.
The one who shall hold dominion and rule over Israel for ever is indeed the Messiah of the
House of David in the Midrash’s footnote.
Genesis 22:13.
Midrash Rabbah, Genesis LVI, 9.
AND ABRAHAM LIFTED UP HIS EYES, AND LOOKED, AND BEHOLD BEHIND HIM (AHAR) A RAM
(XXII, 13). What does A H A R mean? Said R. Judan: After all that happened, Israel still falls
into the clutches of sin and [in consequence] become the victims of persecution; yet they will
be ultimately redeemed by the ram’s horn, as it says, And the Lord God will blow the horn, etc.
(Zech. IX, 14). R. Judah b. R Simon interpreted: At the end of [after] all generations Israel will
fall into the clutches of sin and be the victims of persecution; yet eventually they will be
redeemed by the ram’s horn, as is says, ‘And the Lord God will blow the horn,’ etc.
They understand ahar (lit. ‘after’) and ‘ram’ to hint at the Messianic future.
Genesis 22:14.
AND ABRAHAM CALLED THE NAME OF THE PLACE ADONAI JIREH—THE LORD SEETH (XXII, 14)
… For it says, AND ABRAHAM CALLED THE NAME OF THE PLACE ADONAI—JIREH (The Lord
Seeth) … AS IT IS SAID TO THIS DAY: IN THE MOUNT …; WHERE THE LORD IS SEEN refers to it
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rebuilt and firmly established in the Messianic era as in the verse, When the Lord hath built up
Zion, when He hath been seen in His glory (Psa. CII, 17).
Genesis 24:18.
Midrash Rabbah, Leviticus XIX, 5.
… R. Joshua b. Levi said: It refers to such, for instance, as would force the [coming of the] ‘End’
too soon, as it is said, And she hastened (wa-temaher) and let down her pitcher (Genesis XXIV,
18).
i.e. ‘the latter end’, ‘the latter days’ are equivalent to the Messianic era.
Genesis 26:3.
Midrash Rabbah, Genesis LXIV, 3.
… FOR UNTO THEE, AND UNTO ALL THY SEED, I WILL GIVE ALL THESE (HA-EL) LANDS (XXVI, 3):
HA-EL implies even the strong lands. HA-EL also implies, only part of them, and when will I
give you the rest? In the Messianic future.
Genesis 27:1.
Midrash Rabbah, Genesis XCVI, New Version.
… Isaac summoned Esau and wished to reveal the end to him, but the Holy One, blessed be He,
hid it from him, as it says And he [Isaac] called Esau his elder son (Genesis XXVII, 1).
Reveal the end to him is when the Messiah would come.
Genesis 27:27.
Midrash Rabbah, Genesis LXV, 23.
Another interpretation: The verse teaches that the Holy One, blessed be He, showed him the
Temple built, destroyed, and rebuilt.… AS THE SMELL OF THE FIELD suggests it when
destroyed, as in the verse, Zion shall be ploughed as a field (Micah III, 12); WHICH THE LORD
HATH BLESSED—this hints at it being rebuilt and perfected in the Messianic future, as it is said,
For there the Lord commanded the blessing, even life for ever (Ps. CXXXIII, 3).
Genesis 29:3.
Midrash Rabbah, Genesis LXX, 8.
… AND THE STONE UPON THE WELL’S MOUTH WAS GREAT—this symbolizes the merit of the
Patriarchs. AND THITHER WERE ALL THE FLOCKS GATHERED—this symbolizes the wicked State
[Rome] which levies troops from all the nations of the world. AND THEY ROLLED THE STONE—
they became enriched from the sacred treasures hidden in the [Temple] chambers. AND PUT
THE STONE BACK—in the Messianic era the merit of the Patriarchs will avail.
Genesis 29:27.
Midrash on Psalms, Book Four, Psalm 90, 17.
Make us glad according to the days wherein Thou hast afflicted us (Psalm 90:15): According to
the days that Thou didst afflict us in Babylon, in Media, in Greece, in Edom. In a different
exposition the verse is read: “Make us glad according to the days of the Messiah.” And how
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long is the “day” of the Messiah? R. Eliezer asserted: A thousand years, as it is said For a
thousand years in Thy sight are but as yesterday when it is past (Ps. 90:4).… R. Joshua said:
Two thousand years for the plural days in According to the days wherein Thou hast afflicted us
implies two days, one day of the Holy One, blessed be He, being a thousand years, as is said
For a thousand years in Thy sight are but as yesterday when it is past. R. Berechiah and R.
Dosa the Elder said: Six hundred years, as is said For the days of my people shall be as the days
of a tree (Isa. 65:22), and the trunk of a sycamore-tree remains standing in the ground for six
hundred years. R. Jose said: Sixty years, as is said They shall fear thee … so long as the moon,
throughout a generation and generations (Ps. 72:5); a generation implies twenty years, and
generations implies forty years, making sixty. R. Akkiba said: Forty years, for According to the
days wherein Thou hast afflicted us refers to the forty years which the people of Israel spent in
the wilderness, years of which is said And He afflicted thee, and suffered thee to hunger (Deut.
8:3). The Rabbis said: Four thousand years, as is said And the time of My acts of redemption is
come (Isa. 63:4). R. Abba said: Seven thousand years, reckoning by the days of a bridegroom in
the marriage chamber, as is said For as a young man espouseth a virgin so shall thy sons
espouse thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over
thee (Isaiah 62:5). And how many are the days of the bridegroom? Seven days, for Laban said
to Jacob: Fulfill the week of this one (Genesis 29:27).
Genesis 31:3.
Midrash Rabbah, Genesis LXXIV, I.
AND THE LORD SAID UNTO JACOB: RETURN UNTO THE LAND OF THY FATHERS, AND TO THY
KINDRED; AND I WILL BE WITH THEE (XXXI, 3).… The Holy One, blessed be He, said to him
[Jacob]: ’Thou hast prayed, [Let] “my portion [be] in the land of the living,” then RETURN UNTO
THE LAND OF THY FATHERS AND TO THY KINDRED, AND I WILL BE WITH THEE:
In a footnote the Midrash adds ‘For that is the land where resurrection will first take place.’
Genesis 31:41.
Babylonian Talmud, Abodah Zarah 9a-9b.
… As a mnemonic sign take the verse, Thus I have been twenty years in Thy house.… The Tanna
debe Eliyyahu taught: The world is to exist six thousand years: the first two thousand years are
to be void; the next two thousand years are the period of the Torah, and the following two
thousand years are the period of Messiah. Through our many sins a number of these have
already passed [and the Messiah is not yet].… Said R. Papa: If the Tanna does not know the
exact number of years [of the period of the Messiah] that have passed let him ask a notary
what year he uses in his writings, and on adding forty-eight to it he will find his solution.
In a footnote the Talmud also states the advice of R. Hanina that after the 400th year following
the destruction of the Temple if someone tries to sell you a field worth one thousand denarii
for only one denarii - do not buy it. The reason cited to be: ‘As the coming of the Messiah will
then be imminent, when Israel will be rehabilitated in the Holy Land.’
Genesis 33:14.
Midrash Rabbah, Genesis LXXVIII, 14.
… UNTIL I COME UNTO MY LORD UNTO SEIR (XXXIII, 14). R. Abbahu said: We have searched
the whole scriptures and do not find that Jacob ever went to Esau to the mountain of Seir. Is it
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then possible that Jacob, the truthful, should deceive him? But when would he come to him?
In the Messianic era: And saviours shall come up on Mount Zion to judge the mount of Esau,
etc. (Obad. I, 21).
Genesis 35:21.
And Jacob moved on, and pitched his tent onward to the tower of Eder, the place whence the
King Messiah is destined to reveal himself at the end of days.
The Messianic implication is deduced by the Targumist relating the Hebrew words: ִ‫מגְַּד ל־עֵדֶ ד‬
where ‫“ מגְַּד ל‬the tower” and ִ‫“ עדֶ ד‬the flock”, Israel. When compared with Mic. 4:8, where, in a
definitely Messianic context in the Hebrew, the Targum Jonathan to the Prophets renders
“And you, O tower of Eder” as “And you, O Messiah of Israel.” The Hebrew ‫“ מֵ ָהלְָאה‬from
there,” is taken in the sense of time, rather than of place. Thus, this Targumist sees in this
verse a reflection of the history of the Jew, and from his standpoint it could be translated:
“And Israel wandered on, pitching his tent, thenceforth until the coming of the Messiah.” The
coming of the Messiah will end Israel’s wandering.
Genesis 36:14.
Midrash Rabbah, Genesis LXXXII, 14.
AND TIMNA WAS CONCUBINE TO ELIPHAZ ESAU’S SON (XXXVI, 14).… Now may we not here
draw a conclusion a fortiori: If kings ran to cleave to the wicked Esau, who had to his credit but
the one pious deed of honoring his father, how much more will they run to cleave to Jacob,
who fulfilled the whole Torah!
In a footnote in the Midrash it states: ‘Probably this is a picture of the Messianic future.’
Genesis 36:43.
Midrash Rabbah, Genesis LXXXIII, 4.
… THE CHIEF OF MAGDIEL, THE CHIEF OF IRAM (XXXVI, 43). On the day that Diocletian
ascended the throne, a vision appeared to R. Ammi in a dream: To-day Magdiel has become
king. Said he: Yet one more king is required for Edom. R. Hanina of Sepphoris said “Why was
he called Iram? Because he is destined to amass (le-’erom) treasures for the royal Messiah.”
R. Levi said: It is related of a certain ruler in Rome who squandered his father’s treasures, that
Elijah of blessed memory appeared to him in a dream and upraided him: Your fathers amassed
and you squander! He did not stir thence until he had replenished them.
The Talmud also has a footnote here that: The treasures being required for the Messiah.
Genesis 38:1.
Midrash Rabbah, Genesis LXXXV, I.
… And Judah was busy taking a wife, while the Holy One, blessed be He, was creating the light
of Messiah: thus, AND IT CAME TO PASS AT THAT TIME, etc. From the union of Judah and
Tamar of which this chapter treats the Messiah was ultimately to spring. Before the last who
shall enslave (Israel) was born, the first redeemer was born, as it says, AND IT CAME TO PASS
AT THAT TIME. The last redeemer was born (the Messiah, whose advent was already being
prepared now).
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Genesis 38:18.
Midrash Rabbah, Genesis LXXXV, 9.
AND HE SAID: WHAT PLEDGE SHALL I GIVE THEE? AND SHE SAID: THY SIGNET AND THY CORD,
AND THY STAFF THAT IS IN THY HAND (XXXVIII, 18).… THY STAFF alludes to the royal Messiah,
as in the verse, Thy staff of thy strength the Lord will send out of Zion (Ps. CX, 2).
Genesis 38:29.
AND IT CAME TO PASS, AS HE DREW BACK HIS HAND … AND SHE SAID: WHEREFORE HAST
THOU MADE A BREACH FOR THYSELF (XXXVIII, 29). She meant: This one is greater than all who
will make breaches, for from thee will arise (he of whom it is written), The breaker is gone up
before them (Micah II, 13).
i.e. The Messiah-this was an unconscious prophecy. Y.T.: the deduction is made from the
repetition of the word ‘breach’ in the Heb., pointing to greatness.
Genesis 46:28.
Midrash Rabbah, Genesis XCV, I.
… And the lion shall eat straw like the ox … therefore we read: AND HE SENT JUDAH BEFORE
HIM UNTO JOSEPH.
Judah and Joseph were now at peace. The verse from Isaiah indicates that in the Messianic era
there will be a reunion of all the tribes and they will again live in brotherly love.
Genesis 46:28.
Midrash Rabbah, Genesis XCV, II.
AND HE SENT JUDAH BEFORE HIM UNTO JOSEPH (XLVI, 28) … BEFORE HIM: to him (Joseph)
who will receive the kingdom before him (Judah). Now when an ox attacks, a lion can come
and rescue; but if a lion attacks, an ox cannot come and rescue. Thus of Judah and Joseph, let
Joseph receive (power first), because his is temporary; and then Judah, because his is for ever.
The Midrash footnote adds: Th.: The reference is to the Messiah son of Joseph who will
precede the Messiah son of David, descended from Judah. Possibly too the reference is to
Joshua (descended from Joseph) who wielded authority over Israel before Judah’s descendant
did, viz. David. Judah and Joseph are likened to a lion and an ox respectively.
Genesis 47:28.
Midrash Rabbah, Genesis XCVI, 1.
AND JACOB LIVED IN THE LAND OF EGYPT, etc. (XLVII, 28).… Another reason why it is closed:
Because Jacob wished to reveal the ‘end’, but it was hidden [‘closed’] from him.
Once again the term ‘to reveal the end’ is in a footnote as: ‘The advent of the Messiah, when it
would be.’ (i.e. the Messianic era).
Genesis 47:30.
Midrash Rabbah, Genesis XCVI, MSV.
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… BUT I WILL LIE WITH MY FATHERS, etc. (XLVII, 30). What does it matter to the body? Why
were the Patriarchs so anxious for burial [in Eretx Israel]? R. Leazar said: There is a reason for
it; R. Hanina said: There is a reason for it; R. Joshua b. Levi said: There is a reason for it; R.
Simeon b. Lakish said; There is a reason for it. What is the reason for it? R. Simeon b. Lakish
said: Because the dead of that land will be the first to be resurrected in the days of the
Messiah. R. Simeon b. Lakish inferred this in Bar Kappara’s name from the following verse: He
giveth a soul unto the people upon it (Isa. XLII, 5).
Genesis 49:1.
Midrash Rabbah, Genesis XCVI, New Version.
… Isaac summoned Esau and wished to reveal the end to him, but the Holy One, blessed be He,
hid it from him as it says, And he [Isaac] called Esau his elder son (Gen. XXVII, I). Jacob too
wished to reveal the end to his sons, for it says, Gather yourselves together, that I may tell you
that which shall befall you in the end of days (ib. XLIX, 2).
The Midrash’s footnotes add here: When messiah would come. Proof by analogy, since ‘called’
is written of both Isaac and Jacob, that both had the same purpose.
Genesis 49:1.
Midrash Rabbah Genesis XCIX, Second Version, 5.
AND JACOB CALLED UNTO HIS SONS (XLIX, I). Why did he call them? In order to reveal to them
the end [Messianic redemption].
Genesis 49:1.
Midrash Rabbah, Genesis XCVIII, 2.
… The rabbis said: he was about to reveal the end [the Messianic redemption] to them, but it
was hidden from him. R. Judah said in the name of R. Eleazar b. Abina: To two men was the
end revealed, only to be hidden again from them, and they are these: Jacob and Daniel.
Daniel: But thou, O Daniel, shut up the words, and seal the book (Dan. XII, 4). Jacob: THAT
WHICH SHALL BEFALL YOU IN THE END OF DAYS.…
The Midrash’s footnote here says: Implying that the book-the secret of Messiah’s advent-had
hitherto been opened to him.
Genesis 49:1.
Then Jacob called to his sons and said unto them “Purify yourselves of uncleanness, and I will
tell you the hidden secrets, the concealed date of the End, … as soon as the date of the End
when the King Messiah would arrive was revealed to him, it was immediately concealed from
him, and therefore, instead (of revealing the date) he said: “Come”, and I will relate to you
what will happen to you at the end of days.”
The Targumists see in the Hebrew phrase ‫ְּבַאח ֲִריח הַָּימִים‬, “at the end of days,” a reference to
Messiah’s arrival. Certainly it is totally nothing more than pure speculation and a classic
example of how a verse can be used to support your own beliefs. In this case the Targumist is
using the verse to help the traditional Jewish viewpoint that no one should try and calculate
the time of Messiah’s advent.
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Genesis 49:1.
Fragmentary Targum to the Pentateuch.
… For he was revealing to them all that was going to occur at the very end, the time of the
Messiah. But as soon as it was revealed to him it became concealed from him. So Jacob arose
and blessed them, each according to his deserts.
The attempted revelation of the date of the advent of Messiah by Jacob, and its sudden
withdrawal are discussed in Genesis Rabbah 98:2.
Genesis 49:3.
… The Rabbis said: He was about to reveal the end [the Messianic redemption] to them, but it
was hidden from him. R. Judah said in the name of R Eleazar b. Abina: To two men was the end
revealed, only to be hidden again from them, and they are these: Jacob and Daniel. Daniel: But
thou, O Daniel, shut up the words, and seal the book (Dan. XII, 4). Jacob: THAT WHICH SHALL
BEFALL YOU IN THE END OF DAYS.… Reuben, thou art my firstborn (Gen. XLIX, 3); this teaches
that he was about to reveal the end to them, when it was hidden from him.
Genesis 49:8.
Midrash Rabbah, Numbers XIII, 14.
Judah, thee shall thy brethren praise … thy father’s sons shall bow down before thee. Judah is
a lion’s whelp, etc. (Gen. XLIX, 8 f.). The tribe of Judah-the wise and the great among them-
possessed a tradition from our father Jacob as to all that would befall the whole tribe until the
days of the Messiah. Every one of the tribes similarly possessed such traditions from their
father Jacob as to what would happen to them until the days of the Messiah.… How do we
know the same of King Messiah? Because it is written, He shall have dominion also from sea to
sea, and from the river unto the ends of the earth. (Ps. LXXII, 8). How do we know that He will
hold sway on land? Because it is written, All kings shall prostrate themselves before him; all
nations shall serve him (Ps. LXXII, 11) and it also says, Behold there came with the clouds of
heaven one like unto a son of man … and there was given unto him dominion … that all the
peoples … should serve him, etc. (Dan. VII, 14); And the stone which smote the image became
a great mountain, and filled the whole earth (Dan. 2, 35) … since the nations brought gifts to
Solomon and will in time to come to bring similarly to the King Messiah; as you read, the Kings
of Sheba and Seba shall offer gifts (Ps. LXXII, 10).
Genesis 49:9a.
Midrash Rabbah, New Version XCVII.
… JUDAH IS A LION’S WHELP (XLIX, 9). R. Hama b. R Hanina said: This alludes to Messiah the
son of David who was descended from two tribes, his father being from Judah and his mother
from Dan, in connection with both of which ‘lion’ is written: JUDAH IS A LION’S WHELP; Dan is
a lion’s whelp (Deut. XXXIII, 22).
Genesis 49:9b.
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… Others explain: From Perez unto Zedekiah, HE STOOPED, HE COUCHED; from Zedekiah until
the Messiah, ‘He couched, he lay down’. In this world, ‘He stooped down, he lay down’ in the
Messianic era, HE STOOPED DOWN, HE COUCHED; when he had no enemies, HE STOOPED, HE
COUCHED; until all his enemies are no more, ‘He couched, he lay down’.
A footnote in the Midrash to the era from Zedekiah to Messiah reads of Judah: ’In this period
he is powerless, until He will actually be redeemed.
Genesis 49:10.
Targum Onkelos.
The transmission of dominion shall not cease from the house of Judah, nor the scribe from his
children’s children, forever, until the Messiah comes. to whom the kingdom belongs, and
whom nations shall obey.
Genesis 49:10.
Kings and rulers shall not cease from the house of Judah, nor scribes who teach the Torah from
his seed, until the time when the King Messiah shall come, the youngest of his sons, and
because of him nations shall melt away.
Genesis 49:10.
Fragmentary Targum.
King shall not cease from the house of Judah, nor scribes who teach the Torah from his
children’s children, until the time of the coming of the King Messiah, to whom belongs the
Kingdom, and to whom all dominions of the earth shall become subservient.
Genesis 49:10a.
Midrash Rabbah, Genesis XCVII, New Version.
… Another interpretation: THE SCEPTRE [STAFF] SHALL NOT DEPART FROM JUDAH alludes to
the Messiah, son of David, who will chastise the State with a staff, as it says, Thou shalt break
them with a rod [staff] of iron (Ps. 11, 9).
Genesis 49:10a.
Midrash Rabbah, Genesis XCIX, 8-9.
… THE SCEPTRE SHALL NOT DEPART FORM JUDAH (XLIX, 10): this refers to the throne of
kingship—The throne given of God is for ever and ever; a sceptre of equity is the sceptre of thy
kingdom (Ps. XLV, 7). When will that be?—NOR THE RULER’S STAFF FROM BETWEEN HIS FEET:
when he comes of whom it is written, The crown of pride of the drunkards of Ephraim shall be
trodden under foot (Isa. XXVIII, 3).
The footnote at the end of that quote reads, ‘Which the Midrash refers to the Messianic era. v.
supra, XCVII (NV), p.906’.
Genesis 49:10a.
Midrash on Proverbs, Chapter 19, 21.
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… Just as in the case of a plant from the moment you plant it, its place is recognizable, so too
did God plant kingship in the Tribe of Judah until the Messiah shall sprout forth, as it is said,
The scepter shall not depart from Judah, etc. (Gen. 49:10). R. Huna said: The Messiah has been
given seven names, and these are: Yinnon, Our Righteousness, Shoot, Comforter, David,
Shiloh, Elijah.
Where [in Scripture] is Yinnon? In the verse, His name was Yinnon before the sun (Ps. 72:17).
Where [in Scripture] is Our Righteousness? In the verse, And this is the name by which he shall
be called: Our Righteousness (Jer. 23:6). Where [in Scripture] is Shoot? In the verse Behold a
man called the Shoot, shall shoot out from the place where he is, and he shall build the Temple
of the Lord (Zech. 6:12). Where [in Scripture] is Comforter? In the verse, For the Lord has
comforted His people, and has taken back His afflicted ones (Isa. 49:13). Where [in Scripture]
is David? In the verse, He accords great victories to His king, [keeps faith with his anointed,
with David] (Ps. 18:51). Where [in Scripture] is Elijah? In the verse, Lo, I will send the prophet
Elijah to you (Mal. 3:23).
Genesis 49:10b.
Midrash Rabbah, Genesis XCIX. 8.
… When will that be?—NOR THE RULER’S STAFF FROM BETWEEN HIS FEET: when he comes of
whom it is written, The crown of pride of the drunkards of Ephraim shall be trodden under foot
(Isa XXVIII, 3).
The footnote at the end of that quote reads, ‘Which the Midrash refers to the Messianic era. v.
supra, XCVII (NV), p.906’.
Genesis 49:10c.
Midrash Rabbah, Lamentations I, 16, § 51.
… The school of R. Shila said: The Messiah’s name is ‘Shiloh’, as it is stated, Until Shiloh come
(Gen. XLIX, 10), where the word is spelt Shlh.
The Midrash’s footnote here is quite interesting and lengthy: ‘The point is not clear. The
received text is actually ‫ ׁשיֹלה‬not ‫ ׁשלה‬as the Midrash states. Following M.K. and ’E.J. the
passage is to be explained thus: The school of R. Shila said: The Messiah’s name is ’Shilah’ (not
‘Shiloh’), as it is stated, Until Shiloh come, where the word is written Shilah (‫ ׁשיֹלה‬as emended),
i.e. without a waw at the end, and so it may read, ‘Shilah’.
Genesis 49:10c.
Midrash Rabbah, Genesis XCIX, 8-9.
… UNTIL SHILOH COMETH: he to whom kingship belongs (shelo).
Rather than transliterating into English “Shilo” as though it were a proper name, the Rabbis
translated the exact meaning of “Shilo” as “to whom it belongs/pertains.”
Genesis 49:10c.
… UNTIL SHILOH COMETH: this alludes to the royal Messiah.
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Genesis 49:10c.
Midrash Rabbah, Genesis, New Version XCVII.
… UNTIL SHILOH COME. This indicates that all the nations of the world will bring a gift to
Messiah the son of David, as it says, In that time shall a present be brought (yubal shay) unto
the Lord of hosts (Isa XVIII, 7). Transpose ‘yubal shay’ and expound it, and you find that it
reads Shiloh
The footnote in the Midrash explains: ‘The Hebrew ‫ יבא ׂשילה‬is similar to ‫יֹובל ׂשי‬, if some letters
in the former are transposed. The Midrash renders: Until he cometh to whom the present
belongs.’
Genesis 49:10d.
… AND UNTO HIM SHALL THE OBEDIENCE (YIKHATH) OF THE PEOPLE BE: he [the Messiah] will
come and set on edge (makheh) the teeth of the nations of the world.
The footnote to the Midrash adds: ‘He will upbraid them and show them how wrongly they
had acted’.
Genesis 49:11.
How beautiful is the King Messiah who is destined to arise from the house of Judah! He has
girded his loins and gone down to battle against his enemies, destroying kings and their power,
and there is neither king nor power that can withstand him. He reddens the mountains with
the blood of their slain. His garments are saturated with blood, like those of him who presses
the grapes.
Genesis 49:11.
Fragmentary Targum.
How beautiful is he, the King Messiah, who is destined to arise from the house of Judah. He
has girded his loins and gone forth to battle against his enemies, slaying kings and rulers, and
making the mountains red with the blood of their slain and the hills white with the fat of their
mighty ones. His garments are saturated with blood, and he is like the treader of grapes.
Genesis 49:11.
BINDING HIS FOAL (’IRO) UNTO THE VINE (XLIX, 11). R. Judah, R. Nehemiah, and the Rabbis
discuss this verse. R. Judah explained it: When a vine has a poor yield, an ass is tied to it, [and
this too is the meaning of] AND HIS ASS’S COLT (BENI ATHONO) UNTO THE HOICE VINE … AND
BENI ATHONO UNTO THE CHOICE VINE means: [morally] strong sons (banim ethanim) will
spring from him. The Rabbis interpreted: ‘I,’ [said God], ‘am bound to the vine and the choice
vine’ [Israel]. HIS FOAL AND HIS COLT intimate: when he will come of whom it is written,
Lowly, and riding upon an ass, even upon a colt the foal of an ass (Zech. IX, 9).
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Of the Messiah the footnote here reads: ‘It will then be seen how God is knit (‘bound’) to
Israel’.
Genesis 49:11.
… HE WASHETH HIS GARMENTS IN WINE, intimates that he [the Messiah] will compose for
them words of Torah; AND HIS VESTURE IN THE BLOOD OF GRAPES—that he will restore to
them their errors. R. Hanin said: Israel will not require the teaching of the royal Messiah in the
future, for it says, Unto Him shall the nations seek (Isa. XI, 10), but not Israel. If so, for what
purpose will the royal Messiah come, and what will he do? He will come to assemble the exiles
of Israel and to give them [the Gentiles] thirty precepts, as it says, And I said unto them: If ye
think good, give me my hire; and if not, forbear. So they weighed for my hire thirty pieces of
silver (Zech. XI, 12).
Genesis 49:12.
How beautiful are the eyes of the King Messiah, as pure wine! He will not see incestuous
practice or the shedding of innocent blood, And his teeth are more pure than milk, for he will
not tolerate as food that which is seized by force or taken by robbery.
Genesis 49:12.
Fragmentary Targum.
How beautiful to behold are they, the eyes of the King Messiah, more so than pure wine, not
looking upon incest and the shedding of innocent blood. His teeth are pure, according to the
Halakah, refraining from partaking of that which is taken by violence or robbery. His
mountains shall be red with vines, his presses with wine. His hills shall be white with
abundance of his grain and flocks of his sheep.
Genesis 49:18.
… This was because our ancestor Jacob prayed in the matter, so THAT HIS RIDER FALLETH
BACKWARD—let all return back to their place.
Our ancestor Jacob saw him and thought that he was the Messiah. But when he saw him dead
he exclaimed, ‘He too is dead! Then I wait for Thy salvation, O God’ (Gen. XLIX, 18).
Exodus
Exodus 4:20.
Midrash Rabbah, Ecclesiastes I, 9.
… R. Berekiah said in the name of R. Isaac: As the first redeemer was, so shall the latter
Redeemer be. What is stated of the former redeemer? And Moses took his wife and his sons,
and set them upon an ass (Ex. IV, 20). Similarly will it be with the latter Redeemer, as it is
stated, Lowly and riding upon an ass (Zech. IX, 9). As the former redeemer caused manna to
descend, as it is stated, Behold, I will cause to rain bread from heaven for you (Ex. XVI, 4), so
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will the latter Redeemer cause manna to descend, as it is stated. May he be as a rich cornfield
in the land (Ps. LXXII, 16). As the former redeemer made a well to rise, so will the latter
Redeemer bring up water, as it is stated, And a fountain shall come forth of the house of the
Lord, and shall water the valley of Shittim (Joel IV, 18).
Exodus 5:20.
Midrash Rabbah, Ruth V, 6.
… R. Berekiah said in the name of R. Levi: The future Redeemer will be like the former
Redeemer. Just as the former Redeemer revealed himself and later was hidden from them
(and how long was he hidden? Three months as it is said, And they met Moses and Aaron (Ex.
V, 20), so the future Redeemer will be revealed to them, and then be hidden from them. And
how long will he be hidden? R. Tanhuma, in the name of the Rabbis, said: Forty-five days as it
is said, And from the time that the continual burnt-offering shall be taken away … there shall
be a thousand two hundred and ninety days. Happy is he that waiteth, and cometh to the
thousand three hundred and five and thirty days (Dan. XII, 11–12).
The footnote in the Midrash makes a point to remind everyone that the first redeemer is
Moses and the latter redeemer is a reference to the Messiah.
Exodus 12:2.
Midrash Rabbah, Exodus XV, 1.
… Here is another explanation of THIS MONTH SHALL BE UNTO YOU THE BEGINNING OF
MONTHS … and Messiah is called ‘first’, for it says: The first [E.V. ‘harbinger’] unto Zion will I
give: Behold, behold them (Isa. XLI, 27). God who is called ‘the first’ will come and build the
Temple which is also called ‘first’, and will exact retribution from Esau, also called ‘first’. Then
will Messiah who is called ‘first’ come in the first month, as it is said: THIS MONTH SHALL BE
UNTO YOU THE BEGINNING OF MONTHS.
Exodus 12:2.
Midrash Rabbah, The Song of Songs II, 8, § 3.
The Rabbis say: HARK MY BELOVED, BEHOLD HE COMES: this refers to Moses. When he came
and said to Israel, ‘In this month ye are to be redeemed,’ they said to him: ‘Our teacher Moses,
how can we be redeemed seeing that all Egypt is defiled with our idolatrous worship?’ He
replied: ‘Since God desires to deliver you, He takes no heed of your idolatry, but LEAPS OVER
THE MOUNTAINS, “mountains” being only a name for idolatry, as it says, They sacrifice upon
the tops of the mountains, and offer upon the hills (Hos. IV, 13). And in this month ye are to
be redeemed, as it says, “This month shall be unto you, etc.”’
R. Judan and R. Hunia also gave different explanations. R. Judan in the name of R. Eliezer the
son of R. Jose the Galilean, and R. Hunia in the name of R. Eliezer b. Jacob, said: HARK MY
BELOVED, BEHOLD HE COME: this refers to the Messiah. When he will say to Israel, ‘In this
month ye are to be redeemed,’ they will say to him ‘How can we be delivered, seeing that the
Holy one, blessed be He, has sworn that He will subject us to the seventy nations?’ He will give
them two answers and say: ‘If one of you is carried away to Barbary and one to Sarmatia, it is
as if all of you had been carried off there. And again, this state levies troops from all the world,
from every nation, and so if one Cuthean or Barbarian comes and rules over you, it is as if all of
his nation had ruled over you and as if you had served the whole seventy nations. Hence in
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this month you are to be delivered after all, as it says, “This month shall be unto you the
beginning of months, etc.” ’
Exodus 12:2.
Pəsiqtâ də-Raḇ Kahănâ, Piska 5, 7.
… R. Yudan taught in the name of R. Eliezer ben R. Jose the Galilean, and R. Huna taught in the
name of R. Eliezer ben Jacob: Hark! My beloved! behold, he cometh. That is, the king Messiah
cometh. When he comes and says to Israel, “In this month you shall be redeemed.” they will
ask: “Our master, O king Messiah, how can we be redeemed? Has not the Holy One said that
He will reduce us to servitude among seventy nations?” Then the Messiah will make exactly
clear by two illustrations what God meant by His statement: if only one of you is banished to
Barbaria and only another one of you is banished to Sarmatia, He will consider it as though all
of you had been banished. Moreover, since this wicked kingdom—[Rome]—levies troops from
each and every nation, if a Cuthean comes and forces even only one of you into military
service, He will consider it as though the entire people of Israel were conscripted. If an
Ethiopian comes and forces even only one of you into military service, He will consider it as
though the entire people of Israel were conscripted. Hence, in whatever month circumstances
such as these occur, you shall be redeemed. This month shall be unto you the beginning of
months (Exod. 12:2)—[the beginning of your redemption].
Exodus 12:42.
Babylonian Talmud, Rosh Hashanah 11b.
… ‘In Nisan they were delivered’, as Scripture recounts. ‘In Tishri they will be delivered in time
to come’. This is learnt from the two occurrences of the word ‘horn’. It is written in one place,
Blow the horn on the new moon, and it is written in another place, In that day a great horn
shall be blown. R. Joshua says, ‘In Nisan they were delivered, in Nisan they will be delivered in
the time to come’. Whence do we know this?—Scripture calls [the Passover] ‘a night of
watchings’, [which means], a night which has been continuously watched for from the six days
of the creation. What says the other to this?—[He says it means], a night which is under
constant protection against evil spirits.
Exodus 17:16.
And he said: The Memra of the Lord has sworn by His throne of glory that He would wage war
against Amalek’s house through the instrumentality of His Memra, and would destroy them
from three generations—from the generation of this world, and from the generation of the
Messiah, and from the generation of the World-to-come.
Exodus 32:16.
… The Holy One, blessed be He, said: In the time-to-come, I shall give glory and majesty to the
king Messiah, as is said For Thou meetest him with choicest blessings.… Glory and majesty dost
Thou lay upon him (Ps. 21:4, 6). And God gives glory and majesty not only to the king Messiah,
but also to every man who labors diligently in the Torah. For in the verse The works of the
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Lord are great, sought out of all them that have pleasure therein (Ps. 111:2), the works of the
Lord means the Torah, as it is said “And the tables were the work of God” (Ex. 32:16).
Exodus 40:9.
Then you shall take the anointing oil and anoint the tabernacle and all that is in it, and
consecrate it for the crown of the kingdom of the house of Judah and the King Messiah, who is
destined to redeem Israel at the end of days.
Exodus 40:11.
And you shall anoint the laver and its base, and consecrate it for Joshua your servant, chief of
the Sanhedrin of his people, by whose hand the land of Israel is to be divided, and from whom
is to descend the Messiah son of Ephraim, by whose hand the house of Israel is to vanquish
Gog and his confederates at the end of days.
The reference to ‘Messiah son of Ephraim’ is actually a reference to one of the two Messiahs in
the two Messiah theory held by many of the ancient sages. The reason for the belief that
there would be two Messiahs one the son of David the other the son of Joseph or Ephraim was
the attempt to harmonize the two roles: one the suffering servant—the other as a reigning
king.
Leviticus
Leviticus 1:4.
Babylonian Talmud, Hagigah 16a-16b
MISHNAH. JOSE B. JO’EZER SAYS THAT [ON A FESTIVAL-DAY] THE LAYING ON OF HANDS [ON
THE HEAD OF A SACRIFICE] MAY NOT BE PERFORMED; JOSEPH B. JOHANAN SAYS THAT IT MAY
BE PERFORMED.…
The footnote here to the Soncino edition reads: And (the Torah) will not again return to its
(incontroversial) place until the son of David (i.e., the Messiah) will come.
Leviticus 11:7.
Midrash Rabbah, Leviticus XIII, 5.
… THE SWINE is an allusions to Edom [Rome]; WHICH DOES NOT DO GERAH, I.E. which will not
bring in its train (garar) another empire to follow it.
The footnote in the Midrash reads: It was evidently believed that the eclipse of Rome would be
followed by the Messianic era.
Leviticus 13:13.
Babylonian Talmud, Sanhedrin 97a
… It has been taught, R. Nehemiah said: In the generation of Messiah’s coming impudence will
increase, esteem be perverted, the vine yield its fruit, yet shall wine be dear, and the Kingdom
will be converted to heresy with none to rebuke them. This supports R. Isaac, who said: The
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son of David will not come until the whole world is converted to the belief of the heretics.
Raba said: What verse [proves this]? It is all turned white: he is clean.…
The footnote in the Talmud reads: Lev. XIII, 13. This refers to leprosy: a white swelling is a
symptom of uncleanness; nevertheless, if the whole skin is so affected, is it declared clean. So
here too; when all are heretics, it is a sign that the world is about to be purified by the advent
of Messiah.
Leviticus 13:46.
Midrash Rabbah, Lamentations, XXI.
… i.e. as against what you have done, strangers devour it. R. Alexandri derived it from this
verse, All the days wherein the plague is in him he shall be unclean (Lev. XIII, 46). Ekah!
Leviticus 19:32.
Babylonian Talmud, Megillah 17b.
… And ‘proselytes of righteousness’ are included with the righteous, as it says, thou shalt rise
up before the hoary head and honour the face of the old man.…
The footnote in the Talmud notes the verse at Lev XIX, 32
Leviticus 21:9.
Babylonian Talmud, Sanhedrin 51b.
… R. Nahman said in the name of Rabbah b. Abbuha in the name of Rab: The halachah is in
accordance with the message sent by Rabin in the name of R. Jose b. Hanina. R. Joseph
queried: [Do we need] to fix a halachah for [the days of] the Messiah?—Abaye answered: If so,
we should not study the laws of sacrifices, as they are also only for the Messianic era. But we
say: Study and receive reward; so in this case too, study and receive reward: [He replied:] This
is what I mean: Why state a halachah? In the course of the discussion, was there given a ruling
at all?
The footnote in the Talmud reads: Since the Sanhedrin no longer had jurisdiction in capital
offenses, there is no practical utility in this ruling, which can become effective only in the days
of the Messiah.
Leviticus 23:40.
Midrash Rabbah, Leviticus XXX, 16.
R. Berekiah in the name of R. Levi said: For the merit of the performance of the
commandment, YE SHALL TAKE YOU ON THE FIRST DAY, [says God], I shall reveal Myself first to
you, … and shall bring to you the ‘first’, namely the King Messiah, of whom it is written, The
First unto Zion will I give: Behold, behold them, and to Jerusalem a messenger of good tidings
(Isa. XLI, 27).
Leviticus 24:2-3.
Midrash Rabbah, Leviticus, XXXI, 11.
WITHOUT THE VEIL OF TESTIMONY … SHALL AARON ORDER IT—YA’AROK (XXIV, 3) … R. Hanin
said: By reason of the merit of causing a LAMP TO BURN CONTINUALLY (XXIV, 2) you will be
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worthy to welcome the lamp of the King Messiah. What is his reason? Because it says, There
will I make a horn to shoot up unto David, there have I ordered a lamp for Mine anointed (Ps.
CXXXII, 17), and it says, I rejoiced when they said unto me: Let us go unto the house of the Lord
(Ps. CXXII, 1).
The footnote in the Midrash indicates that ‘the horn’ is a Metaphor for the Messiah. The
rejoicing aspect is looking to the Messianic era.
Leviticus 26:13.
Another exposition of the text AND HIS OFFERING (VII, 13). Why is there a superfluous waw?
R. Bibi in the name of R. Reuben said: The numerical value of waw is six, corresponding to the
six things which were taken from Adam and which are to be restored through the son of
Nahshon, that is, the Messiah. The following are the things that were taken from Adam: His
lustre, his life [immortality], his stature, the fruit of the earth, the fruit of the tree, and the
lights … Now how can we infer that the above things are to be restored in the days of the
Messiah? ‘His lustre’ we can infer from the text, But they that love Him be as the sun when he
goeth forth in his might (Judg. V, 31). ‘His life’ [immortality]? From the text, For as the days of
a tree shall be the days of My people (Isa. LXV, 22). R. Simeon b. Yohai learned: ‘Tree’ signifies
nought but Torah; for it is written, She is a tree of life to them that lay hold upon her (Prov. III,
18). ‘His stature’ (komatho)? From, And made you go upright—komemiyuth (Lev. XXVI, 13).…
Leviticus 26:43.
Midrash Rabbah, Leviticus, XXI.
… R. Johanan and R. Simeon b. Lakish both made a statement on this point. R. Johanan said:
[This lesson may be derived from] Because, even because (Lev. XXVI, 43), indicating measure
for measure.
Leviticus 26:44.
Midrash Rabbah, Esther I, 4.
Samuel opened with the text: And yet for all that, when they are in the land of their enemies, I
did [E.V. ‘will’] not reject them, neither did I abhor them, to destroy them utterly, to break My
covenant with them; for I am the Lord their God (Lev. XXVI, 44) … ‘For I am the Lord their God’
—in the Messianic era … ‘For I am the Lord their God’—in the days of Gog and Magog.
Numbers
Numbers 2:3.
Midrash Rabbah, Numbers II, 10.
… You will find that on all occasions Judah was first. While camping. the standard of Judah was
first, as it is said, NOW THOSE THAT PITCH ON THE EAST, etc … When the Herald appears Judah
will be the first to receive the tidings, as it is said, Upon the mountains the feet of him that
bringeth good tidings, that announceth peace! Keep thy feasts, O Judah (Nahum II, I). Thus we
see the reason for the standard on the East.
The footnote in the Midrash qualifies the herald as the one who is to announce the advent of
the Messianic era.
21
Numbers 6:24.
Midrash Rabbah, Numbers XI, 5.
… Another interpretation of AND KEEP THEE is that He will keep with you the covenant made
with your forefathers; and so it says, The Lord thy God shall keep with thee the covenant, etc.
(Deut. VII, 12). Another exposition: AND KEEP THEE means, He will watch the end for you. In
the same strain it says, The burden of Dumah. One calleth unto me out of Seir: Watch-man,
what at night?… The watchman said: The morning commeth, etc. (Isa. XXI, II f).
A footnote in the Midrash after ‘watch the end’ states that the end is ‘the end of Israel’s
sufferings; the arrival of the Messianic era’.
Numbers 6:24.
Midrash Sifre on Numbers, § 40.
The Lord bless thee … And keep thee. Keep thee from troubles which are to precede the
Messianic times. Cf. (Isa. XXI. 12)
a footnote in the Sifre on Numbers states: ‘The time immediately preceding the coming of the
Messiah is often described as a period of general tribulation, which period is called heble
hamashiah—the birth pangs of the Messiah. Cf. also Mat. XXIV, 6; Mark XIII, 2.’
Numbers 6:24.
Midrash Rabbah, Numbers VIII, 9.
… is an assurance that they will be privileged to see the good of Jerusalem in the Messianic era.
And see the good of Jerusalem in the Messianic era. And see thy children’s children. Peace be
upon Israel (ib.): is it because the proselyte will see grandchildren that peace will come upon
Israel? No; but the text speaks of a sincere proselyte and indicates that he will be privileged to
give his daughter in marriage to a priest and will have the further privilege that children will
rise up from her, being his grandchildren, who will be priests and will bless Israel, saying, The
Lord bless thee … the Lord make His face to shine upon thee; … the Lord lift up His
countenance upon thee and give thee peace (Num. VI, 24 ff.).
Numbers 6:25.
… The Lord make his face to shine upon thee. May He give thee “the light of countenance”
(i.e. may thy face shine through being in the presence of God). R. Nathan said “[It means] ‘the
light of the shekina’ (which will come in the Messianic age), as it says (Isa. lx. I): ‘Arise, shine,
for thy light has come, etc. For behold, darkness covereth the earth, etc.’ Cf. Ps. LXVII. 2; CXVIII.
27.”
Numbers 6:26.
… And give thee peace. Peace at thy coming in and peace at thy going out. Peace with all
men. R. Hananya, the segan of the priests, says: “‘And give thee peace’; i.e. in thine own
house.” R. Nathan says: “This refers to the peace of the kingdom of the house of David (the
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Messianic kingdom), as it is said (Isa. IX. 6): ‘Of the increase of his government and peace there
shall be no end.’ ”
Numbers 7:1.
Midrash Rabbah, Numbers XII, 15.
… AND HAD ANOINTED THEM AND SANCITIFIED THEM (VII, I), which teaches that he did not
sanctify any of them until they had all been anointed. R. Aibu asked: seeing that it is written,
AND HAD ANOINTED IT AND SANCTIFIED IT, for what reason need it say AND HAD ANOINTED
THEM AND SANCTIFIED THEM (ib.)? R. Aibu in the name of R. Tahlifa of Caesarea and R.
Simeon b. Lakish offer different explanations. One of them holds that after he had anointed
each object he anointed them all together, while the other holds that the expression AND HAD
ANOINTED THEM signifies anointing in this world and anointing for the World to Come, and it
teaches that by the anointing of these all the vessels to be used in the Messianic era were
sanctified.
Numbers 7:3.
Midrash on Psalms, Book Three, Psalm 87, 6.
… R. Judah said—some maintain that it was said by R. Berechiah in the name of R. Judah: At
that time a present (sy) shall be brought unto the Lord of hosts, a people scattered (Isa. 18:7).
By Atbash, sy equals bm, meaning “in their persons.” Thus all nations shall bring in the persons
of the children of Israel a gift to the King Messiah—that is, “they will bring Israel,” for it is said
And they shall bring all your brethren as a gift unto the Lord out of all nations upon horses, and
in chariots, and in covered litters (sabbim), and upon mules, and upon swift beasts, to My holy
mountain (Isa. 66:20). R. Berechiah took this verse to mean that the nations will have young
men ride upon horses, that will have disciples who will have disciples who lack strength ride in
chariots, and they will have women and children ride in covered litters. (The word sabbim
means “covered litters,” as in the verse “And they brought their offering before the Lord six
covered wagons [sab]” [Num. 7:3].) They will have old men ride upon mules, which walk
gently; and as for the oldest among the old men, for those who cannot be carried upon mules,
a kind of easy chair will be made for them, in which pillows of fine wool will be laid out, and
they will be carried on the shoulders of men of all the nations and will be held up by their
hands.
Numbers 7:13.
Another reason why “attudim” is written in full and the other word with a superfluous waw. It
alludes to the six sons descended from Nahshon who were possessed of six blessings. They are
the following: David, the Messiah, Daniel, Hananiah, Mishael, and Azariah. How do we know it
of … ‘The Messiah’? Because it is written, And the spirit of the Lord shall rest upon him; the
spirit of wisdom and understanding (Isa. XI, 2), this makes two; the spirit of counsel and might
(ib.) makes four; The spirit of knowledge and of the fear of the Lord (ib.) makes six.
Numbers 7:13.
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lights.… Now how can we infer that the above things are to be restored in the days of the
goeth forth in his might (Judg. v, 31). ‘His life’ [immortality]? From the text, For as the days of
a tree shall be the days of My people (Isa. LXV, 22) … ‘His stature’ (komatho)? From, And made
you go upright—komemiyuth (Lev. XXVI, 13) … How do we know it of the fruit of the earth and
the fruit of the tree? Because it is written, For as the seed of peace, the vine shall give her fruit
and the ground shall give her increase, etc. (Zech. VIII, 12). Whence of the lights? From, The
light of the moon shall be as the light of the sun (Isa. xxx, 26).
Numbers 7:63.
Midrash Rabbah, Numbers XIV, 8.
… This explains the phrase, FULL OF INCENSE. ONE YOUNG BULLOCK, ONE RAM, ONE HE-
LAMB, etc. (VII, 63). Here you have three kinds of burnt-offerings. They allude to the three
times that the Temple was to be built in his territory; once in the days of Solomon, once in the
days of the returned exiles, and the third in the days of the Messiah.
Numbers 7:84.
THIS WAS THE DEDICATION-OFFERING OF THE ALTAR. Lest one should infer that the altar
would be anointed again at some future time, Scripture says THIS, implying that it will not be
anointed any more. In view of this I may conclude that it will not be anointed in the days of
the Messiah, but that it will be in time to come … Still I may assume that they will not be
anointed again in the days of the Messiah, but that they will be anointed in time to come.
Scripture therefore states ‘this’, implying that they will not again be anointed in the time to
come. How then do I reconcile with this the text, These are the two anointed ones (Zech. IV,
14)?
Numbers 8:2.
Midrash Rabbah, Numbers XV, 2.
… This is the reason why it says, WHEN THOU LIGHTEST THE LAMPS. Thus we have explained
the text, ’The Lord was pleased for His righteousness sake’. Moreover, if you will be careful to
light the lamps before Me I shall cause a great light to shine upon you in the Messianic era.
Accordingly it says, Arise, shine, for thy light is come … And nations shall walk at thy light, and
kings at the brightness of thy rising (Isa. LX, I ff.).
Numbers 10:9a.
AND WHEN YE GO TO WAR IN YOUR LAND AGAINST THE ADVERSARY THAT OPPRESSES YOU
(Num. x. 9). Both offensive and defensive warfare are meant (lit. “whether they come against
you or ye come against them”).
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AGAINST THE ADVERSARY THAT OPPRESSES YOU. This refers to war of Gog and Magog (i.e. the
future Messianic war, Ezek. xxxviii).
Numbers 10:9b.
… AGAINST THE ADVERSARY THAT OPPRESSES YOU. This refers to the war of Gog and Magog
(i.e. the future Messianic war, Ezek. xxxviii). Thou sayest, it refers to the war of Gog and
Magog, but perhaps it refers to all other wars mentioned in the torah? It goes on to say here:
“And ye shall be saved from your enemies.”
Numbers 11:26.
Fragmentary Targum.
Two men remained in the camp, the name of the one Eldad and the name of the other Medad,
and the holy Spirit rested upon them … and the two of them prophesied together, saying: “At
the end, the very end of days Gog and Magog and their armies shall go up against Jerusalem,
but they shall fall by the hand of the King Messiah. For seven full years the children of Israel
shall use their (Gog’s, etc.) weapons of war kindling, without having to go into the forest to cut
down the trees.”
Numbers 21:7.
Midrash Rabbah, Genesis XLVIII, 9-10.
… I swear that I will repay thy children (in the wilderness, in inhabited country [the Land—Eretz
Israel], and in the Messianic future). Thus it is written, Then sang Israel this song! Spring up, O
well—sing ye unto it (Num. xxi, 7) that was in the wilderness.
Numbers 23:21 .
Balaam the wicked said: “I do not observe any idol-worshippers among the house of Jacob, and
those who serve false gods are not established in the house of Israel. The Memra of the Lord
their God is their help, and the trumpet call of the King Messiah echoes in their midst.”
Numbers 23:23.
Midrash Rabbah, Leviticus XXVIII, 2.
… hence it is written, Now it is said of Jacob and of Israel; What hath God wrought (Num. xxxiii,
23)!
a footnote in the Midrash further qualifies the ‘Now’ to be: ‘when the Messianic era arrives.’
Numbers 24:7.
Fragmentary Targum.
Their king shall arise from among them, and their deliverer shall be of them and with them, He
shall gather in their exiles from the provinces of their enemies, and their sons shall have
dominion over the nations. He shall be mightier than Saul, who spared Agag, king of the
Amalekites. Exalted shall be the kingdom of the King Messiah.
25
Numbers 24:17.
Midrash Rabbah, Lamentations II, 4.
… R. Johanan said: Rabbi used to expound There shall step forth a star (kokab) out of Jacob
(Num. xxiv, 17) thus: read not ‘kokab’ but kozab (lie). When R. Akiba beheld Bar Koziba he
exclaimed, ‘This is the king Messiah!’
Numbers 24:17.
Targum Onkelos.
I see him, but not now; I behold him, but he is not near; when a king shall arise out of Jacob
and be anointed the Messiah out of Israel. He shall slay the princes of Moab and reign over all
mankind.
Numbers 24:17.
I see him, but he is not at the present time, I behold him but he is not near: but when a mighty
king of the house of Jacob shall reign, and shall be anointed Messiah, wielding the mighty
scepter of Israel. He shall slay the Moabite princes and shall bring to naught all the sons of
Seth, the armies of Gog, destined to wage war against Israel, and their dead bodies shall fall
before him.
Numbers 24:20.
He saw the house of Amalek, and he took up the parable of his prophecy and said: “The house
of Amalek was the first nation to wage war against Israel, and they shall be the last ones,
together with all the sons of the East, to wage war against Israel, in the days of the King
Messiah. But ultimately all of them shall suffer eternal destruction.”
Numbers 24:24.
Troops ready for battle, with great armed might, shall go forth from Italy in Liburnian ships,
joining the legions which shall go forth from Rome and Constantinople. They shall afflict the
Assyrians and subjugate all the sons of Eber. However, the end of both these and those shall
be to fall by the hand of the King Messiah and be destroyed forever.
Numbers 30:3.
… They went to Edom; and the Shekina went with them, as it is said (Isa. lxiii. I): “Who is he
that cometh from Edom?” And when they return (in the Messianic Age), the Shekina will
return with them; as it is said (Num. xxx. 3): “And the Lord thy God will bring back thy
captivity.” It does not say “we-heshib,” but “we-shab,” that is He Himself will return. Again it
says (Song iv, 8): “Come with me from Lebanon, my spouse, with me from Lebanon.”
26
a footnote in the Midrash Sifre on Numbers mentions that ‘my spouse’ in Song of Songs 4:8 is
allegorically viewed with God as the Bridegroom saying this to Israel the bride.
Deuteronomy
Deuteronomy 1:8.
Sifre on Deuteronomy, Piska 8.
… To give unto them—to those who have entered the land—and to their seed—to their
children—after them (1:8)—referring to those areas which were conquered by David and
Jeroboam, as it is said, He restored the border of Israel from the entrance of Hamath, etc. (2
Kings 14:25).
Rabbi (Judah the Prince) said: To give unto them—to those who returned from Babylon—and
to their seed—to their children—after them—referring to the time of the Messiah.
Deuteronomy 2:3.
Midrash Rabbah, Deuteronomy I, 19.
… What is the meaning of, TURN YOU NORTHWARD—ZAFONAH (II, 3)?… Another explanation
of ZAFONAH: R. Isaac said: The Holy One, blessed be He, said [to Israel]: ‘Wait, the King
Messiah has yet to come to fulfill the words of the Scripture,’ Oh, how abundant is Thy
goodness which Thou hast laid up (zafan-ta) for them that fear Thee’’(Ps. XXXI, 20).
Deuteronomy 2:4.
AND COMMAND THOU THE PEOPLE, SAYING (II, 4) … Another explanation: He said to him: ‘I
have yet to raise up the Messiah,’ of whom it is written, For a child is born unto us (Isa. IX, 5).
This Midrash gives the evidence that Jewish thought agrees with Christianity’s belief that Isaiah
9:6 is a Messianic passage.
Deuteronomy 2:26.
Pəsiqtâ də-Raḇ Kahănâ, SUPPLEMENT 5, 4.
… Also “beautiful upon the mountains” is he that announceth redemption (Isa. 52:7), namely,
the redeemer of whom it is said “The redeemer shall come unto Zion” (Isa. 59:20).
Deuteronomy 8:3.
Make us glad according to the days wherein Thou hast afflicted us (Ps 90:15): According to the
days that Thou didst afflict us in Babylon, in Media, in Greece, in Edom.
In a different exposition the verse is read: “Make us glad according to the days of the
Messiah.” And how long is the “day” of the Messiah?… R. Akiba said: Forty years, for
According to the days wherein Thou hast afflicted us refers to the forty years which the people
of Israel spent in the wilderness, years of which it is said And He afflicted thee, and suffered
thee to hunger (Deut. 8:3).
Deuteronomy 11:21.
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That your days may be multiplied—in this world—and the days of our children … —in the days
of the Messiah—as the days of the heavens above the earth—in the world to come—(upon
the land) which the Lord swore unto your fathers to give them (11:21)—Scripture does not say
here “to give you” but rather to give them; hence we find that we can deduce (the doctrine of)
the resurrection of the dead from the Torah.
Deuteronomy 13:7.
… Another comment: My Beloved spoke (’anah) and said unto me (Song 2:10). R. Azariah
asked: But do not the words spoke and said mean the same thing? No, here the word ’anah
means not “spoke” but “answered,” that is, [on Mount Carmel], He answered me at Elijah’s
bidding, and then through the Messiah He will say [encouraging things] to me. What will He
say to me? Rise up, My love, My fair one, and come away (ibid.). For lo, the winter is past
(ibid.)—that is, R. Azariah, the wicked kingdom which enticed mortals into a wintry way has
passed on, the wicked kingdom alluded to the verse “If thy brother [Esau, from whom came
Edom and Rome]. the son of thy mother [Rebekah] … entice thee … saying: ‘Let us go and
serve other gods’ ” (Deut. 13:7).
Deuteronomy 15:11.
Babylonian Talmud, Berakoth 34b.
… R. Hiyya b. Abba also said in the name of R. Johanan: All the prophets prophesied only for
the days of the Messiah, but as for the world to come, ‘Eye hath not seen, oh God, beside
thee’. These Rabbis differ from Samuel; for Samuel said: There is no difference between this
world and the days of the Messiah except [that in the latter there will be no] bondage of
foreign Powers, as it says: For the poor shall never cease out of the land.
a footnote states that ‘never’ implies ’not even in the Messianic era.
Deuteronomy 15:11.
Babylonian Talmud, Shabbath 151b.
… Now he disagrees with Samuel who said, The only difference between this world and the
Messianic era is in respect to servitude to [foreign] powers, for it is said, For the poor shall
never cease out of the land.
Deuteronomy 16:3.
… SAID R. ELEAZAR B. AZARAIH; BEHOLD I AM ABOUT SEVENTY YEARS OLD, AND I HAVE NEVER
BEEN WORTHY TO [FIND A REASON] WHY THE EXODUS FROM EGYPT SHOULD BE MENTIONED
AT NIGHT-TIME UNTIL BEN ZOMA EXPOUNDED IT; FOR IT SAYS; THAT THOU MAYEST
REMEMBER THE DAY WHEN THOU CAMEST FORTH OUT OF THE LAND OF EGYPT ALL THE DAYS
OF THY LIFE.[HAD THE TEXT SAID,] ‘THE DAYS OF THY LIFE’ IT WOULD HAVE MEANT [ONLY]
THE DAYS; BUT ‘ALL THE DAYS OF THY LIFE’ INCLUDES THE NIGHTS AS WELL. THE SAGES,
HOWEVER, SAY ‘THE DAYS OF THY LIFE’ REFERS TO THIS WORLD; ‘ALL THE DAYS OF THY LIFE’ IS
TO ADD THE DAYS OF THE MESSIAH.
28
Deuteronomy 16:3.
Mishnah, Berakoth, I. 1, 5.
The going forth from Eqypt is rehearsed [also] at night. R. Eleazar b. Azariah said: Lo, I am like
to one that is seventy years old yet failed to prove why the going forth from Eqypt should be
rehearsed at night until Ben Zoma thus expounded it: It is written, That thou mayest
remember the day when thou camest forth out of the land of Eqypt all the days of thy life.
‘The days of thy life’ [would mean] the days only; but all the days of thy life [means] the nights
also. The Sages say: ‘The days of thy life’ [means] this world only, but all the days of thy life is
to include the Days of the Messiah.
Deuteronomy 16:3.
… That thou mayest remember the day when thou camest forth out of the land of Eqypt (all
the days of thy life) (16:3): It was in reference to this that R. Eleazar ben Azariah said: I am now
about seventy years old, but I was never privileged to (learn) that the exodus from Eqypt
should be recited at night, until Ben Zoma interpreted the verse. That thou mayest remember
the day when thou camest forth out of the land of Eqypt all the days of thy life, in this way: the
days of thy life means the days; all the days of thy life means including the nights. And the
Sages say: the days of thy life means in this world; all the days of thy life includes the time of
the Messiah.
Deuteronomy 25:19 .
And it shall come to pass, when the Lord your God shall have given you rest from all the
enemies which surround you, in the land which the Lord your God gives you as possession to
inherit, you shall blot out the memory of Amalek from under heaven. Even unto the days of
the King Messiah, you shall not forget.
Deuteronomy 29:28 .
Midrash on Psalms, Book Three, Psalm 87.
…Accordingly, R. Eleazar interpreted And of them also will I take for priests and for Levites,
saith the Lord (Isa. 66:21), as meaning that out of the heathen who will bring Israel to the King
Messiah, God will single out any one of priestly, or Levitical, or Israelitish origin, for of them
also will I take means that God will take priests and Levites not only out of the children of
Israel that are brought, but also out of the nations that bring the children of Israel. Hence it is
said Of them also will I take for priests and for Levites, saith the Lord. And where [in the books
of Moses] did God say this? R. Phinehas the Priest bar Hama replied: In the verse The secret
things belong unto the Lord our God (Deut. 29:28).
Deuteronomy 30:4.
If your dispersed ones will be unto the end of heaven, from there the Memra of the Lord your
God shall gather you by the hand of Elijah, the High Priest, and from there He shall bring you
near by the hand of the King Messiah.
29
Deuteronomy 32:7.
… Consider the years of each generation. This refers to the generation of the Messiah, which
will endure for three generations, as it is said, They shall fear Thee while the sun endureth, and
so long as the moon, throughout all generations (Ps. 72:5).
Deuteronomy 32:14.
Babylonian Talmud, Kethuboth 11b.
… And of the blood of the grape thou drankest foaming wine. It was inferred: The world to
come is not like this world. In this world there is the trouble of harvesting and treading [of the
grapes], but in the world to come a man will bring one grape on a wagon.
Deuteronomy 32:15.
… Similarly you find that in the days of the Messiah Israel will rebel only because of
(abundance of) food and drink, as it is said, But Jeshurun waxed fat, and kicked … and he
forsook God who made him.(32:15) … Another interpretation: Thou didst wax fat, thou didst
grow thick, thou didst become gross: This refers to the three generations preceding the days of
the Messiah, as it is said, Their land also is full of silver and gold, neither is there any end of
their treasures … Their land also is full of idols; every one worshipeth the work of his own
hands, that which his own fingers have made (Isa. 2:7–8).
Deuteronomy 32:30.
… Except their Rock had given them over (32:30).
R. Nehemiah applied it to the nations thus: The nations voided the seven (Noachian)
commandments that I had given them. And there is no understanding in them: There is not
one among them who would upon reflection say, “Now one of us pursues a thousand
Israelites, and two of us make ten thousand flee. In the days of the Messiah one Israelite will
pursue a thousand of us, and two will make ten thousand flee. (This could not have
happened), Except their Rock had given them over.” It once happened during the revolt in
Judea that a mounted decurion pursued an Israelite in order to kill him. For a while he could
not overtake him, but just as he was about to reach to him, a serpent emerged and stung the
Israelite on his heel. Said the Israelite to he decurion, “Do not think that because you are
mighty we have been delivered into the hands, Except their Rock had given them over.”
Deuteronomy 32:36.
Babylonian Talmud, Sanhedrin 97a.
… Our Rabbis taught: For the Lord shall judge his people, and repent himself of his servants,
when he seeth that their power is gone, and there is none shut up, or left: the son of David will
not come until denunciators are in abundance.
30
A footnote in the Talmud to: ’When he seeth that their power is gone’ is interpreted as
meaning that they will be at the mercy of informers; then God will judge his people—redeem
them through the Messiah.
Deuteronomy 33:2.
… He shined forth from Mount Paran: There are four occasions when God shines forth … The
fourth will occur in the days of the Messiah, as it is said, Out of Zion the perfection of beauty,
God hath shined forth (Ps. 50:2).
Deuteronomy 33:12.
… He covereth him all the day—this refers to the First Temple—all the day—this refers to the
Second Temple—and He dwelleth between his shoulders (33:12)—built and beautified in the
future. Another interpretation: He covereth him—in this world—all the day—in the days of
the Messiah—and He dwelleth between his shoulders—built and beautified in the future.
Deuteronomy 33:17.
Midrash Rabbah, Genesis LXXV, 6.
… The Rabbis maintained: Ox is an allusion to the one anointed for battle, as it says, His firstling
bullock, majesty is his (Deut. xxxiii, 17); Ass refers to the royal Messiah, for it says of him,
Lowly, and riding upon an ass (Zech. IX, 9).
The footnote in the Midrash explains the one anointed for battle as the first of two Messiahs,
who would be a descendant from Joseph according to the ancient Jewish tradition of two
Messiahs. Known as Messiah ben Joseph, he who would conduct the final war and would be
the forerunner of the real Messiah, Messiah ben David, also known as the royal Messiah.
Deuteronomy 33:17.
Midrash Rabbah, Numbers XIV, I.
… ‘Ephraim also is the defense of my head’ alludes to the Messiah anointed for war who will
be descended from Ephraim, as may be inferred from the text, His firstling bullock, majesty is
his (Deut. XXXIII, 17).
The footnote in the Midrash to the Messiah anointed for war says: ‘The son of Joseph who is to
precede the son of David and lead a war against Israel’s enemies of whom Gog and Magog are
the symbols.’
Deuteronomy 33:17.
Midrash on Psalms, Book Four, Psalm 92.
… But my horn shalt Thou exalt like the horn of the reem (Ps 92:11). Like the reem whose
horns are so high that it can thrust them to the four ends of the earth, the son of David will
thrust to the four ends of the earth. Of him Moses said: His glory is like the firstling of his
bullock, and his horns are like the horns of the reem: with them he shall push the people
together to the ends of the earth (Deut. 33:17). And kings will stand up against the son of
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David to slay him, as it is said The kings of the earth stand up … against the Lord, and against
His anointed (Ps. 2:2);.…
Deuteronomy 33:21.
Midrash Rabbah, Numbers XIX, 13.
… For there the portion of the law-giver is hidden, that he might come at the head of the
people. He executed the righteousness of the Lord (Deut. XXXIII, 21).
The footnote in the Midrash indicates that the period that he might come at the head of the
people is in the Messianic era.
Deuteronomy 33:22.
… JUDAH IS A LION’S WHELP (XLIX, 9). R Hama b. R. Hanina said: This alludes to Messiah the
son of David who was descended from two tribes, his father being from Judah and his mother
from Dan, in connection with both of which ‘lion’ is written: JUDAH IS A LION’S WHELP; Dan is
a lion’s whelp (Deut. XXXIII, 22).
Judges
Judges 5:31.
goeth forth in his might (Judg. v, 31).…
Ruth
Ruth 1:1.
Targum to the Hagiographa.
And it came to pass in the days of the leaders of leaders that there was a great famine in the
land of Israel. Ten severe famines were decreed by God to be upon the world, from the day on
which the world was created until the coming of the King Messiah, by which to chastise those
who dwell on earth.
The Targumist uses the introductory note of the book for a Midrashic exposition on the great
famines, which, of course, culminates with the great famine that will precede the Messianic
advent, a hunger for religion. To describe this famine, Amos 8:11 is presented in virtually a
literal Aramaic translation.
Ruth 1:20-21.
Midrash Rabbah, Ruth III, 6-7.
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… So said Naomi, WHY CALL YE ME NAOMI (PLEASANT), SEEING THE LORD HATH TESTIFIED
AGAINST ME, AND THE ALMIGHTY HATH AFFLICTED ME (I, 21). I WENT OUT FULL AND THE
LORD HATH BROUGHT ME BACK EMPTY (ib.). I went out full with sons and daughters.
Another interpretation of I WENT OUT FULL, is I was pregnant. WHY CALL YE ME NAOMI,
SEEING THE LORD HATH AFFLICTED (’anah) ME, AND THE ALMIGHTY HATH DONE EVIL TO ME.
God has afflicted me with His Attribute of Justice, as in the verse, If thou afflict (’aneh) him in
any wise (Ex. XXII, 22). Another interpretation of ’anah is ‘testified’ against me, as in the verse,
He hath testified (’anah) falsely against his brother (Deut. xix, 18). Another interpretation: All
His concern was with me for in this world THE LORD HATH AFFLICTED ME, but of the
Messianic future it is written, Yea, I will rejoice over them to do them good (Jer. XXXII, 41).
Ruth 2:14.
… R. Jonathan interpreted this verse in six ways. The first refers it to David, COME HITHER
means, approach to royal estate … AND SHE DID EAT, AND WAS SATISFIED, AND LEFT
THEREOF; this indicates that he would eat in this world, and in the Messianic age, and in the
World to come … The second interpretation of COME HITHER, etc. refers to Solomon … AND
THEY REACHED HER PARCHED CORN; this indicates that he was restored to the throne. AND
SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF; he would eat in this world, and in the
Messianic age, and in the World to Come. The third interpretation of COME HITHER refers it to
Hezekiah … AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF; he would eat in this
world, and in the Messianic age, and in the World to Come. AND SHE DID EAT AND WAS
SATISFIED AND LEFT THEREOF: he would eat in this world, and in the Messianic age, and in the
World to Come … The fourth interpretation of COME HITHER, etc., makes it refer to Manasseh
… AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF; he would eat in this world, and
in the Messianic age, and in the World to Come.
Ruth 2:14.
… The fifth interpretation makes it refer to the Messiah. COME HITHER; approach to royal
state … AND EAT OF THY BREAD refers to the bread of royalty; AND DIP THY MORSEL IN THE
VINEGAR refers to his sufferings, as it is said But he was wounded because of our
transgressions (Isa. LIII, 5). AND SHE SAT BESIDE THE REAPERS, for he will be deprived of his
sovereignty for a time, as it is said, For I will gather all nations against Jerusalem to battle; and
the city shall be taken (Zech. XIV, 2). AND THEY REACHED HER PARCHED CORN, means that he
will be restored to his throne, as it is said, And he shall smite the land with the rod of his
mouth (Isa. XI, 4). R. Berekiah said in the name of R. Levi: The future Redeemer will be like the
former Redeemer. Just as the former Redeemer revealed himself and later was hidden from
them … , so the future Redeemer will be revealed to them, and then hidden from them.
Unlike the common Jewish belief made popular by Raashi in the 9th century that Isaiah 53 is
referring to the nation Israel, this ancient writing shows that Isaiah 53 was earlier believed to
be a Messianic text. The former Redeemer in this Midrash is Moses and the future Redeemer
is Messiah of course. One can’t help but notice the striking parallel to the Christian belief in
Jesus of Nazareth as the Messiah. According to Christian belief he like Moses came and was
rejected by Israel as their Redeemer at his first appearance and like Moses is hidden from
them now.
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Ruth 2:14.
… The fifth interpretation makes it refer to the Messiah. COME HITHER; approach to royal
state.… AND EAT OF THE BREAD refers to the bread of royalty; … AND DIP THY MORSEL IN THE
VINEGAR refers to his sufferings, as it is said, But he was wounded because of our
transgressions (Isa. LIII, 5) … AND SHE SAT BESIDE THE REAPERS, for he will be deprived of his
sovereignty for a time, as it is said, For I will gather all nations against Jerusalem to battle; and
the city shall be taken (Zech. xiv, 2) … AND THEY REACHED HER PARCHED CORN, means that he
will be restored to his throne, as it is said, And he shall smite the land with the rod of his
mouth (Isa. XI, 4).
Ruth 2:14b.
… Said R. Eleazar: ‘She ate’ in the days of David, ’she was sufficed’ in the days of Solomon, ’and
she left over’ in the days of Hezekiah. Some there are who interpret, ’She ate’ in the days of
David and left over’ in the days of Rabbi. For a Master said, Rabbi’s house steward was
wealthier than King Shapur. In a Baraitha it was taught: ‘And she ate’, in this world: ‘and she
was sufficed’, in the days of the Messiah: ‘and she left over’, in the future that is to come.
Ruth 3:15.
Midrash Rabbah, Ruth, VII, 2.
… R. Judah b. Simon said: The meaning is that as a reward for, AND HE MEASURED SIX BARLEYS
AND LAID [THEM] ON HER, he was vouchsafed that there should arise from her six righteous
men, each one of them possessing six outstanding virtues, viz. David, Hezekiah, Josiah,
Hananiah, Mishael and Azariah, Daniel, and the Messiah … The Messiah, as it is said, And the
spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, etc. (Isa. XI, 2).
Ruth 3:15.
And he said: “Take the scarf which is upon you and lay hold of it.” So she took hold of it. Then
he measured out six seah of barley and placed them upon her, and the Lord gave her strength
to carry them. Immediately, it was announced through prophecy that the six most righteous
men of the world were destined to descend from her, each of whom would be blessed with six
blessings: David, Daniel and his companions, and the King Messiah. And Boaz went into the
city.
The Messianic interpretation is suggested by the six measures of barley, which was understood
thus in rabbinic thinking. This passage reflects the homily of Bar Kappara in Sanhedrin 93a-b.
“What of the Scripture, ‘He gave me these six barley’ (Ruth 3:17)? What is meant by ‘six
barley’? If we assume that it actually means six barley, would it be customary for Boaz to give
six barley as a gift? Rather, it must mean six seah barley. But then, would it be customary for
a woman to carry six seah? But, he hinted to her that six sons were destined to descend from
her, each of whom would be blessed with six blessings; and these are David, the Messiah,
Daniel, Hananiah, Mishael, and Azariah.” The Talmud then proceeds to enumerate the six
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blessings of each, based on a Scriptural verse pertaining to each. The six blessings of the
Messiah are enumerated in Isa. 11:2. The other versions render this passage literally.
Ruth 3:17.
Babylonian Talmud, Sanhedrin 93a-b.
… R. Tanhum said: Bar Kappara expounded in Sepphoris; What is meant by, These six of barley
gave he to me? What are six of barley? Shall we say it is meant literally? But was it Boaz’s
practice to give [only] six barley grains? [93b] But [if it means] six se’ahs, can a woman take six
se’ahs?—But he symbolically intimated to her [by giving her six barley grains] that six sons
were destined to come forth from her, who should each be blessed with six blessings. Viz,
David, Messiah, Daniel, Hananiah, Mishael, and Azariah … The Messiah—as it is written, And
the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge of the fear of the Lord. And shall make him of quick
understanding [wa-hariho] in the fear of the Lord. This teaches that he loaded him with good
deeds and suffering as a mill [is laden]. Raba said: He smells [a man] and judges, as it is
written, and he shall not judge after the sight of his eyes, neither reprove after the hearing of
his ears, yet with righteousness shall he judge the poor.
Ruth 4:14.
Midrash Rabbah, Ruth, VII, 15.
in the days of Athaliah. R. Tanhuma said in the name of R. Samuel: Elsewhere it is written,
That we may preserve seed of our father (Gen. XIX, 32). It is not written ‘son’, but ‘seed’; that
seed which comes from another place. Who is thus referred to? The Messiah.
The Talmudic footnote to the ‘one who shall hold dominion and rule over Israel for ever’ is:
The Messiah of the House of David’. The footnote to ‘The Messiah’ reads: ’Descendant
through Ruth of Moab, of whose incestuous birth the verse speaks.
Ruth 4:18.
Midrash Rabbah, Genesis XII, 6.
… R. Berekiah said in the name of R. Samuel b. Nahman: Thought these things were created in
their fullness, yet when Adam sinned they were spoiled, and they will not again return to their
perfection until the son of Perez [viz. Messiah] comes; [for in the verse] ‘These are the
toledoth (generations) of Perez’, toledoth is spelled fully, with a waw.
The footnote in the Midrash states: ’The fact the Toledoth is spelled here fully, with a waw,
intimates that they were created with their full power.
1 Samuel
1 Samuel 2:6.
Midrash on Psalms, Book One, Psalm 21.
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… R. Berechiah said: The verse means that the king Messiah asked that even Korah and his
companions, men who went alive down into their graves, be raised up again, for it is said The
Lord … bringeth down to the grave, and raiseth up (I Sam 2:6).
1 Samuel 2:10.
… There are some who add: the horn of the Messiah. ‘The horn of Abraham’ as it is said My
well-beloved had a vineyard in a very fruitful hill ( Isa. V, I) … ‘There are some who add the
horn of the Messiah,’ as it is written, And He will give strength unto His king, and exalt the horn
of His anointed (1 Sam. II, 10) … When will He restore them to their place? When the Holy
One, blessed be He, raises aloft the horn of His Messiah, as it is written ’And He will give
strength unto His king, and exalt the horn of His anointed.’
1 Samuel 2:10.
Targum Jonathan to the Prophets.
The Lord shall shatter the adversaries who arise to do evil to His people; He shall blast them
with a loud noise issuing from Heaven. The Lord shall exact punishment from Gog and from
the marauding armies of the nations who come with him from the ends of the earth. He shall
give strength to His king, and shall make great the Kingdom of His Messiah.
In this passage the Messiah is a king, but mostly a symbol. The Messianic is interwoven with
the battle of Gog, which God will wage, and with the idea of retribution. LXX and Syriac
translate literally in v. 10 v: “ … and shall exalt the horn of his Christ.”
1 Samuel 2:35.
I will raise up before Me a trustworthy priest, who shall minister according to My word and My
will, and I will establish for him an enduring reign and he shall serve My Messiah all the days.
2 Samuel
2 Samuel 22:28.
… R. Johanan said: When you see a generation ever dwindling, hope for him [the Messiah], as
it is written, And the afflicted people thou wilt save.
2 Samuel 22:32.
Then, in consequence of the miracle and the deliverance which Thou shalt perform for Thy
Messiah and for the remnant of Thy people who remain, all peoples, nations, and tongues shall
confess, and say, “There is no God but the Lord;” verily, there is none besides Thee. And Thy
people shall say, “There is none mighty, save our God.”
2 Samuel 23:1 .
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These are the pronouncements of prophecy of David, which he prophesied concerning the end
of the world, concerning the days of consolation which are destined to come. Said David, the
son of Jesse, said the man who was anointed to the Messianic kingship by the Memra of the
God of Jacob, who was fit to be appointed because of the sweetness of his Psalms of Israel.
2 Samuel 23:3.
Said David: “The God of Israel spoke to me, the Mighty One of Israel, who has dominion over
the sons of men, the One who judges in truth, and He decided to appoint for me a king, he is
the Messiah, who is destined to arise and rule in the fear of the Lord.”
2 Samuel 23:5.
Said David, moreover: “My house is in the presence of God, for He has made an eternal
covenant with me that my kingdom shall be a firmly established as the immutable laws of
nature, vouchsafed even unto the World-to-come; and since all my desires and wishes are
fulfilled by Him, no other kingdom shall endure in His presence.”
The Targumist understands ‫ַָאחרנימ‬ ִַַ֗ ‫‍ה‬as “the latter things,” in v. 1, and the second, ‫מֹוׁשל‬, “ruler,”
v. 3, he takes as referring to the Messiah.
1 Kings
1 Kings 5:13.
And he prophesied concerning the kings of the house of David who were destined to rule in
this world and in the world of the Messiah.
The Messianic inference here comes from the Hebrew ‫הָאֶ ֶרז‬, “the cedar,” from Eze 17:22 use of
“the hyssop” as used for purification in preparation for holiness.
2 Kings
2 Kings 6:17.
Midrash Rabbah, Ecclesiastes III, 15, § I.
… I am He who will make the blind to see in the Messianic era as I have already done through
Elisha, as it is said, And the Lord opened the eyes of the young man (II Kings VI, 17).
2 Kings 8:9.
Midrash Rabbah, The Song of Songs IV, 8, § 2.
LOOK FROM THE TOP OF AMANA. R. Hunia said in the name of R. Justa: The exiles are
destined to break out into song when they reach the Taurus Munus, and the nations of the
world are destined to bring them like princes to the Messiah. How do we know? Because it
says, LOOK (TASHURI) FROM THE TOP OF AMANA; the word TASHURI indicates an offering, as
it says, There is not a present (teshurah) to bring to the man of God (I Sam. IX, 7). (It is fitting,
but I am not fitting.) Have I not already done as much for you in the days of Hazael, as we read,
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So Hazael went to meet him and took a present with him, even of every good thing of
Damascus, forty camels’ burden (II Kings VIII, 9)? (R. Judah said: Are all the good things of
Damascus only forty camels’ burden? This expression, however, is used to inform us that he
had with him jewels and pearls which were worth all the good things of Damascus; and so is
says, He took a present with him, and all the good things of Damascus.). Moreover, the
nations will bring the Israelites themselves as a gift to the Messiah. How do we know?
Because it says, And they shall bring all your brethren out of all the nations for an offering unto
the Lord, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts
kirkaroth (Isa. LXVI, 20).
This returns to the text. God supports the promise that the nations will bring Israel back as
princes (or will bring a gift to the Messiah, according to another reading) by pointing out that
He has already caused Hazael, a prince of Damascus, to bring gifts to Elisha, and he was the
precursor of the nations bringing gifts to the Messiah. AMANA is thus allusion to Damascus; cf.
II Kings V, 12.
2 Kings 11:1.
in the days of Athaliah. R. Tanhuma said in the name of R. Samuel: Elsewhere it is written,
That we may preserve seed of our father (Gen. XIX, 32). It is not written ‘son’, but ‘seed’; that
seed which comes from another place. Who is thus referred to? The Messiah.
The Messiah of the House of David is a descendant through Ruth of Moab, of whose
incestuous birth the verse speaks.
1 Chronicles
1 Chronicles 3:24.
And the sons of Elioenai: Hodaviahu, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani,
who is the King Messiah who is destined to be revealed. Seven in all.
“And Anani,” which is based on Dan. 7:13, and which here becomes a proper noun, the name
of the Messiah. The reference in Daniel reads: ‫“ וַאֲ רּו ִעמ‍־ ֲענָנֵי ְׁשמַָּיא‬And behold, with the clouds
of heaven,” ‫ ענַנֵי‬There is plural in construct with ‫ ׁשמַָּיא‬and vocalized anane. Here it becomes
Anani.
“If Israel is worthy, ‫( ענָנֵי‬the Messiah will come) with the clouds of heaven” Sanhedrin 98a. But
even here it is not a proper noun, but an unusual play on the sound of words, for it continues:
“If they are not worthy, ֵ ‫‘ ענָי‬humble,’ and riding on an ass (Zech. 9:9).”
1 Chronicles 4:22.
Babylonian Talmud, Baba Bathra, 91b.
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… [Why] has it been written, Mahlon and Chilion [in one place], and Joash and Saraph in
another?—Rab and Samuel [explained], One said: Their names were Mahlon and Chilion, but
they were called Joash and Saraph [for this reason]: Joash because they lost hope in the
[messianic] redemption [of Israel] [and] Saraph, because they were condemned by the
Omnipresent to be burned. And the other says: Their names were Joash and Saraph, but they
were called Mahlon and Chilion [for this reason]: Mahlon, because they profaned their bodies;
and Chilion, because they were condemned by the Omnipresent to destruction … And why
were they called Joash and Saraph?—Joash, because they lost hope in the [Messianic]
redemption [or Israel]; Saraph, because they were condemned by the Omnipresent to be
burned. Who had dominion in Moab, [means], they who married wives of the women of
Moab. And Jashubilehem, refers to Ruth the Moabitess who returned and kept fast by
Bethlehem of Judah. And the things are ancient, [means] these things were said by the
Ancient of days.
1 Chronicles 5:2.
… and as it says, in alike strain, For Judah prevailed above his brethren, and of him came he
that is the prince, etc. (I Chr. v, 2). The tribe of Judah the wise and the great among them
possessed a tradition from our father Jacob as to all that would befall the whole tribe until the
days of the Messiah. Every one of the tribes similarly possessed such traditions from their
father Jacob as to what would happen to them until the days of Messiah..
2 Chronicles
2 Chronicles 33:11-13.
… And he prayed unto Him; and He was entreated (wayye’ather) of him, and heard his
supplication (II Chron. XXXIII, 13). R. Levi commented: In Arabia for ’athira they say hathira.
AND THEY REACHED HER PARCHED CORN, i.e. he was restored to the throne, as it is said, And
brought him back to Jerusalem to his kingdom (ib). How did He bring him back? R. Samuel
said in the name of R. Aba: He brought him back with a wind, as we say ‘who causeth the wind
to blow’. AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF: he would eat in this
world, and in the Messianic age, and in the World to Come.
Ezra
Ezra 2:63.
Babylonian Talmud, Sotah 48b.
… And the governor said unto them that they should not eat of the most holy things till there
stood up a priest with Urim and Thummim, reply to him: [It is only a phrase for the very
remote future] as when one man says to another, ’Until the dead revive and the Messiah, son
of David ,comes’!
Esther
Esther 1:1.
Targum to the Hagiographa, Esther II.
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And it came to pass in the days of Ahasuerus, he is Ahasuerus, one of the ten kings who ruled
or are destined to rule in the world. These are they: The first kingdom is that of the King of
Kings, the Lord of hosts, may His kingdom soon be revealed. The second is that of Nimrod.
The third is that of Pharaoh. The fourth is that of Israel. The fifth is that of Nebuchadnezzar.
The sixth is that of Ahasuerus. The seventh is that of Cyrus. The eighth is that of Rome. The
ninth is that of the Messiah son of David. The tenth is that of the King of Kings, the Lord of
hosts, extolled and exalted be He; whose kingdom will soon be revealed over the inhabitants
of the earth.
The Targumist expounds his idea of the cycle of history, beginning with God’s kingdom and
culminating with the final revelation of it. The Messiah is depicted here as the forerunner of
the Kingdom of God on earth.
Esther 3:13.
Pəsiqtâ də-Raḇ Kahănâ, Piska 9, II.
… Haman said: Pharaoh was a fool when he charged his people: Every son that is born ye shall
cast into the river, and every daughter ye shall save alive (Exo. 1:16, 22). Did he not know that
the daughters would marry, would be fruitful, and would multiply? I shall not act as
unknowingly as Pharaoh. I shall destroy, slay, and cause to perish all Jews, both young and old,
little children and women (Esther 3:13). R. Levi went on: At the time of the Messiah’s coming
Gog and Magog will likewise say: Fools were all the former who busied themselves with evil
counsel against Israel. Did they not know that Israel have their Partisan in heaven? We shall
not act as unknowingly as all the other enemies of Israel—first, we will make war against their
Partisan, and then we shall turn upon Israel.
Job
Job 1:14.
Midrash Rabbah, Ruth II, 10.
… The Merciful One never exacts retribution of man’s life to begin with. Whence is this
taught? From Job, as it is said, There came a messenger unto Job, and said: The oxen were
plowing, etc. (Job I, 14). R. Hama b. R. Hanina said: The Holy One, blessed be He, gave him a
foretaste of the World to come, [as it is said], The plowman shall overtake the reaper (Amos IX,
13).
The Midrash’s footnote after ‘man’s life to begin with’ reads: “Emended text as in Lev. R. XVII,
4 (E.J.). God had given Job a foretaste of the Messianic era (with which ‘the world to come’
must here be identified) in that ’the oxen were plowing, and the asses feeding immediately
after them’—immediately they were finished ploughing the grass was already fit for grazing.
(Presumably the Midrashic translation of the verse, and it then accords with the verse from
Amos that follows.)” A footnote after the quote of Amos IX, 13 reads: “Referring to the
Messianic time.”
Job 7:8.
I will make mention of Rahab and Babylon as among them that acknowledge Me (Ps. 87:4). R.
Judah bar Simon taught: The nations of the earth will bring gifts to the King Messiah. In the
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next verse, But of Zion it shall be said: “This man and that man was brought forth in her” (Ps.
87:5), this man and that man refers to the Messiahs of the Lord, to Messiah the son of David,
and to Messiah the son of Ephraim. By brought forth it is meant that the Messiahs will be
lifted up above the nations, as in the verse Before the mountains were lifted up (Ps. 90:2). And
the nations will bring gifts to the King Messiah, as it is said Gifts (tasuri) from the head of
Amana (Song 4:8). (Why is a gift called a tesurah? Because when men look at a gift, they sing,
as is said Shall not the eye that seeth me sing of me [tesureni]? [Job 7:8].)
Job 12:20.
Midrash Rabbah, Genesis XCIX, 5. Second Version.
AND JACOB CALLED UNTO HIS SONS (XLIX, 1). Why did he call them? In order to reveal to
them the end [Messianic redemption]. It is written, He removeth speech of men of trust, and
taketh away the sense of the elders (Job XII, 20).
Job 28:3 .
Midrash Rabbah, Genesis XCVII, 13. New Version.
… R. Johanan said: … Tiberias will confer [greatness] upon the Messiah … And why will all this
happen? Because the Holy One, blessed be He, has set a limit to the sufferings of the
righteous in the world. Then will the time have arrived for the endless retribution of the
wicked and the end of the sufferings of the righteous, which sufferings He will remove from
the world, as it says, He setteth an end to darkness (Job XXIII, 3).
Job 30:4.
… The fifth interpretation makes it refer to the Messiah … The future Redeemer will be like the
them (and how long was he hidden? Three months, as it is said, And they met Moses and
Aaron (Ex V, 20)), so the future Redeemer will be revealed to them, and then be hidden from
them. And how long will he be hidden? R. Tanhuma, in the name of the Rabbis, said: Forty-five
days, as it is said, And from the time that the continual burnt-offering shall be taken away …
there shall be a thousand two hundred and ninety days. Happy is he that waiteth, and cometh
to the thousand three hundred and five and thirty days (Dan. XII, 11–12). What are these
extra days? R. Isaac b. Kazarta said on behalf of R. Jonah: These are the forty five days during
which Israel shall pluck salt-wort and eat it, as it is said, They pluck salt-wort with wormwood
(Job XXX, 4).
Job 30:4.
… R. Berechiah said in the name of R. Levi: Like the first redeemer, so the last redeemer; as the
first one appeared among Israel and then disappeared from among them, so the last redeemer
will appear among Israel and then disappear form among them. And for how long will he
disappear form among them? R. Tanhuma said in the name of R. Hama who said it in the name
of R. Hoshaia, [and] R. Menahema said it in the name of R. Hama bar R. Hanina: For forty-five
days. With reference to this period scripture says, From the time that the continual burnt
offering shall be taken away, and the detestable thing that causeth appalment set up, there
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shall be a thousand two hundred and ninety days (Dan 12:11), and then goes onto say, Happy
is he that waiteth, an cometh to the thousand three hundred and five and thirty days (Dan
12:12). These days, forty-five above the number given in the previous verse, to what do they
refer? They refer to the period of forty five days during which the Messiah, who will have
appeared among the children of Israel will disappear form among them again. [By way of
testing their faith], where will he have them go? To the wilderness of Judah, some say; and
some say, to the wilderness of Sihon and Og. Concerning the place he will have them go to, it
is written Therefore, behold, I will allure [Israel], and bring her into the wilderness, etc. (Hos.
2:16). There he who believes in the Messiah will be content to eat saltwort and the roots of
the broom and will remain alive, for in the wilderness They pluck saltwort with wormwood;
and the roots of the broom are their food (Job 30:4). But he who does not believe in him, will
forsake Israel and attach himself to the heathen nations who will eventually slay him.
Job 38:15.
… He arose and hid it from them, for it is said: But from the wicked their light is withholden.
And for whom did he reserve it? For the righteous in the time to come, for it is said: And God
saw the light, that it was good, (Gen. 1:4) and ’good’’ means only the righteous, for it is said:
Say ye of the righteous that he is good (Isa. 3:10).
The Talmudic footnote after “time to come” says: ‘i.e. the Messianic era cf. Aboth II, 16.’
Psalms
Psalm 2:1.
Babylonian Talmud, Berakoth 10a.
… A certain Min said to R. Abbabu: It is written: A Psalm of David when he fled from Absalom
his son … Why is the chapter of Absalom juxtaposed to the chapter of Gog and Magog?
The Talmudic footnote after ‘Gog and Magog’ reads: ’Psalm II, which is supposed by the Rabbis
to refer to the rebellion of Gog and Magog against God and the Messiah.
Psalm 2:1.
Babylonian Talmud, ’Abodah Zarah 3b.
… R. Jose says, In time to come idol-worshippers will come and offer themselves as proselytes.
But will such be accepted? Has it not been taught that in the days of the Messiah proselytes
will not be received; likewise were none received in the days of David or of Solomon?—Well,
they will be self-made proselytes, and will place phylacteries on their foreheads and on their
arms, fringes in their garments, and a Mezuzah on their doorposts, but when the battle of Gog-
Magog will come about they will be asked, ‘For what purpose have you come?’ and they will
reply: ’Against God and His Messiah ’ as it is said, Why are the nations in an uproar, and why
do the peoples mutter in vain, etc.
The Talmudic footnote after ‘about’ reads: ‘In the great drama of the Messianic age there will
be a combat with the heathen powers under the leadership of Gog and Magog (Ezek. XXXIX).’
Psalm 2:2.
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cast into the river, and every daughter ye shall save alive (ibid.). Did he not know that the
daughters would marry, would be fruitful, and would multiply? I shall not act as unknowingly
as Pharaoh. I shall destroy, slay, and cause to perish all Jews, both young and old, little
children and women (Esther 3:13). R. Levi went on: At the time of the Messiah’s coming Gog
and Magog will likewise say: Fools were all the former who busied themselves with evil
Partisan, and then we shall turn upon Israel. Hence it is said The kings of the earth set
themselves, and the rulers take counsel together against the Lord and against His anointed (Ps.
2:2). But the Holy One will say to Gog and Magog; Oh ye wicked, do you set yourselves to
make war against Me? As ye live, I myself will wage war against you. Accordingly, Scripture:
[At first, ] the Lord will go forth merely as a mighty man, a man of war, even as He stirs up envy
[of Israel in Gog and Magog], whilst, [like a mortal], He cries and shouts aloud (Isa. 42:13). But
then As the Lord, He will go forth and fight against the nations, even as He fought in the day of
battle [at the Red Sea] (Zech. 14:3).
Psalm 2:2.
… R. Judah bar Nahmani commented: After the generation of the flood, the next generation
said, “Come, let us build us a city, and a tower, whose top may reach unto heaven” (Gen. 11:4).
Ought not the next generation have profited from the experience of the preceding one? Yet,
even in the time-to-come, Gog and Magog will set themselves against the Lord and His
anointed, only to fall down. David, foreseeing this, said: Why do the heathen rage? … The
kings of the earth set themselves, and the rulers take counsel together against the Lord, and
His anointed.…
Psalm 2:2.
… But my horn shalt Thou exalt like the horn of the reem (Ps. 92:11). Like the reem whose
bullock, and his horns are like the horns of the reem: with them he shall push the people
David to slay him, as it said The kings of the earth stand up … against the Lord, and against His
anointed (Ps. 2:2).
Psalm 2:2b.
… but when the battle of Gog-Magog will come about they will be asked, ‘For what purpose
have you come?’ and they will reply: ‘Against God and His Messiah’ as it is said, Why are the
nations in an uproar, and why do the peoples mutter in vain, etc.
Psalm 2:3.
Babylonian Talmud, ’Abodah Zarah 3a.
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… [Why then should they be offered this observance in the Messianic time?]—Because the
Holy One, blessed be He, does not deal imperiously with His creatures. And why does He term
it an easy command?—Because it does not affect one’s purse.] Straightway will every one of
them betake himself and go and make a booth on the top of his roof; but the Holy One,
blessed be He, will cause the sun to blaze forth over them as at the Summer Solstice, and every
one of them will trample down his booth and go away, as it is said, Let us break their bands
asunder, and cast away their cords from us. Then each of the proselytes will throw aside his
religious token and get away, as it is said, Let us break their bands asunder.
Psalm 2:3.
The Kings of the earth set themselves, and the rulers take counsel together, against the Lord,
and against His anointed. When the children of Israel will come to the Holy One, blessed be
He, [with complaints against their enemies], He will answer, I shall deliver them into your
hands (Lam. 3:63): “I shall break their power,” as it is said God the Most High … hath delivered
thine enemies into thy hand (Gen. 14:20).
Should it be reported to the lord Messiah in the time-to-come, “A certain land is in rebellion
against thee,” He will say, “Let locusts come and smite it,” as is said He shall smite the land
with the rod of his mouth (Isa. 11:4). Or should it be reported to him, “A certain province is in
rebellion against thee,” he will say, “Let the angel of death come and slay, and so destroy it,”
as is said And with the breath of his lips shall he slay the wicked (ibid.). And when the kings of
the heathen see how great is their affliction, they will come and bow down to the lord
Messiah, as is said They shall bow down to thee with their face to the earth, and lick up the
dust of thy feet (Isa. 49:23).
Psalm 2:4.
… But does not Raba say: He who is vexed thereby is freed from dwelling in the Sukkah?—
Granted, they would [in such circumstances] be freed, but would Israelites contemptuously
trample it down?). Thereupon the Holy One, blessed be He, will laugh at them, as it is said, He
that sitteth in heaven laugheth.
Psalm 2:8.
Babylonian Talmud, Sukkah 52a.
… Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David
(May he reveal himself speedily in our days!), ‘Ask of me anything, and I will give it to thee’, as
it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the
nations for thy inheritance. But when he will see that the Messiah the son of Joseph is slain,
he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’. ‘As to life’, He
would answer him, "Your father David has already prophesied this concerning you’, as it is
said, He asked life of thee, thou gavest it him [even length of days for ever and ever].
Psalm 2:8.
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… In another comment, the verse is read I will tell of the decree: The Lord said unto me: Thou
art My son … Ask of Me, and I will give the nations for thine inheritance, and the ends of the
earth for thy possession (Ps. 2:7, 8). R. Yudan said: All these goodly promises are in the decree
of the King, the King of kings, who will fulfill them for the lord Messiah, And why all this?
Because the Messiah occupies himself with Torah … This day have I begotten thee (ibid.). R.
Huna said: Suffering is divided into three portions: one, the Patriarchs and all the generations
of men took; one, the generation that lived in the time of [Hadrian’s] persecution took; and
one, the generation of the lord Messiah will take. When the time comes, the Holy One,
blessed be He, will say: “I must create the Messiah—a new creation.” As Scripture says, This
day have I begotten thee—that is, on the very day of redemption, God will create the Messiah.
Psalm 2:8.
AND ABRAM SAID: O LORD GOD, WHAT WILT THOU GIVE ME (XV, 2)? R. Jonathan said: Three
persons were bidden ‘ask’, viz.: Solomon, Ahaz, and the King Messiah … The King Messiah: Ask
of Me, etc. (Ps. II, 8).
Psalm 2:8.
Ask of Me, and I will give thee the heathen for thine inheritance, and the ends of the earth for
thy possession (Ps. 2:8). God, speaking to the Messiah, says: If thou dost ask for dominion over
the nations, already they are thine inheritance; if for the ends of the earth, already they are
thy possession.
R. Johanan taught: To three men—Solomon, Ahaz, and the lord Messiah—the Holy One,
blessed be He, said, “Ask of Me,” To Solomon, as is written In Gibeon the Lord appeared to
Solomon in a dream by night; and God said: “Ask what I shall give thee” (I Kings 3:5). To Ahaz,
as is written “Ask thee a sign of the Lord thy God: ask it either in the depth, or in the height
above” (Isa. 7:11). (Why was he called Ahaz, “one who has shut up?” Because he shut up and,
by not asking, did not let goodness come to the world. According to another explanation, he
was called Ahaz because he shut up the doors of synagogues and of schools to prevent the
study of Torah). To the lord Messiah, as is written Ask of Me, and I will give thee the nations
for thine inheritance, and the ends of the earth for thy possession.
Psalm 2:9.
… Another interpretation: THE SCEPTRE [STAFF] SHALL NOT DEPART FROM JUDAH alludes to
the Messiah, son of David, who will chastise the State with a staff, as it says, Thou shalt break
them with a rod [staff] of iron (Ps. II, 9).
Psalm 6:1.
… In the days of the Messiah it will be made of eight cords; for so in fact says David in the
melody, For the leader; with string-music; on the Sheminith—eight-stringed (Ps. VI, I).
Psalm 12:1.
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Babylonian Talmud, ’Arakin 13b.
… R. Judah said, … The harp of the messianic days has eight cords, as it is said: For the leader
on the Sheminith [i.e., the eighth string].
Psalm 12:6.
Midrash Rabbah, Exodus XVII, 4.
… Those who come into the world will say: ‘If God judged the generation of the flood sitting
and yet blotted them out, and the Egyptians while passing and slew their firstborn, then who
will be able to stand in the Time to Come when He will judge His world standing?’ Hence does
it say: What then shall I do when God riseth up? Why will He rise up then? Because of the cry
of the poor; for it says: For the oppression of the poor, for the sighing of the needy, will I arise,
saith the Lord (Ps. XII, 6).
Psalm 12:6.
Pəsiqtâ də-Raḇ Kahănâ, Supplement 5, 3.
… R. Hiyya bar Abba said in the name of R. Johanan: It is written Hope deferred maketh the
heart sick; but desire fulfilled is a tree of life (Prov. 13:12). When a man waits for a particular
thing to happen, and what he awaits is not brought about for him, his heart is sick. But when
what he awaits is brought about for him, it seems to him as though new life had been given
him. And so the congregation of Israel says: Master of universes, every hope in the world has a
set time for its fulfillment, but the hope for the Messiah has no such set time. The Holy One
answers: Come, and I will reassure thee, as is said The Lord will comfort Zion, He will comfort
all her waste places (Isa. 51:3). And what will He say to her? Arise, shine, for thy light is come,
and the glory of the Lord is risen upon thee (Isa. 60:1). The congregation of Israel replies: Rise
Thou up at the head of us, and we shall follow Thee. Thereupon the Holy One will rise, as is
said Now will I arise, saith the Lord; now will I be exalted; now will I lift Myself up (Isa. 30:10).
And again Now will I arise, saith the Lord; I will set him in safety at whom they puff (Ps. 12:6).
Psalm 16:4.
Another comment on Their sorrows shall be multiplied … R. Levi taught in the name of R. Idi:
Suffering is divided into three portions: One, the Patriarchs and all the generations of men
took; one, the generations that lived in time of [Hadrian’s] persecution took; and one, the lord
Messiah will take.
Psalm 16:5.
Midrash Rabbah, Genesis LXXXVIII, 5.
… Corresponding to these the Holy One, blessed be He, will give Israel to drink four cups of
salvation in the Messianic future, as it says, O Lord, the portion of mine inheritance and of my
cup, Thou maintainest my lot (Ps. XVI, 5);.…
Psalm 18:5.
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A Psalm of David … who spoke unto the Lord the words of this song in the day that the Lord
delivered him from all his enemies … Likewise, when the Messiah comes—may it be soon and
in our own days—the children of Israel will not sing this song until the Messiah will have been
reviled, of whom it is said Thine enemies … O Lord … have reviled the footsteps of Thine
anointed (Ps. 89:52).
Psalm 18:32.
For, in consequence of the miracle and the deliverance which Thou shalt perform for Thy
Messiah and for the remnant of Thy people who remain, all peoples, nations, and tongues shall
confess, and say: “There is no God but the Lord,” verily there is none besides Thee. And Thy
people shall say, “There is none mighty, save our God.”
Psalm 18:35.
Midrash on Psalms, Book One, Psalm 18, 28+29.
Thou hast also given me the shield of Thy salvation (Ps. 18:36): by shield of Thy salvation David
means “strength”. And Thy right hand hath holden me up (ibid.): by Thy right hand David
means Torah, which was given by Gods’ right hand. And Thy gentleness hath made me great
(ibid.)
… R. Yudan said in the name of R. Hama: In the time-to-come, when the Holy One, blessed be
He, seats the lord Messiah at His right hand, as is said The Lord saith unto my lord: “Sit thou at
My right hand” (Ps. 110:1), and seats Abraham at His left, Abraham’s face will pale, and he will
say to the Lord: “My son’s son sits at the right, and I at the left!” Thereupon the Holy One,
blessed by He, will comfort Abraham, saying: “Thy son’s son is at My right, but I, in a manner of
speaking, am at thy right”: The Lord [is] at thy right hand (Ps. 110:5). Hence Thy gentleness
hath made me great.
Psalm 18:50.
Midrash Rabbah, Lamentations I, 16-17.
… R. Judah b. R. Simon said in the name of R. Samuel b. R. Isaac: King Messiah, whether he be
of those still living or of those who are dead, bears the name of David. R. Tanhuma said: I will
give his reason, viz, Great salvation giveth He to His king; and showeth mercy to His Messiah
(Ps. XVIII, 51), and the text continues, not ‘and to David’ but to David and to his seed, for
evermore.
Psalm 18:51.
… R. Huna said: The Messiah has been given seven names, and these are: Yinnon, Our
Righteousness, Shoot, Comforter, David, Shiloh, Elijah … Where [in Scripture] is David? In the
verse, He accords great victories to His king, [keeps faith with his annointed, with David.] (Ps.
18:51).
Psalm 19:10.
Midrash on Psalms, Book Five, 4.
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… What, then, is the Messiah to do? He is to read and study in the Torah which is called truth,
for it is said The ordinances of the Lord are true (Ps. 19:10); and it is also written Buy the truth,
and sell it not (Prov. 19:10); and it is also written Buy the truth, and sell it not (Prov. 23:23).
Hence it is said And he shall sit to it in truth..
Psalm 20:7.
Midrash Rabbah, The Song of Songs IV, 8, 3.
… Had Hezekiah chanted a paean over the fall of Sennacherib, he would have become the
Messiah and Sennacherib would have been Gog and Magog. He, however, did not do so, but
he said, Now know I that the Lord saveth His anointed … Some trust in chariots, etc.; and then
he continued, Save, Lord; let the king answer us in the day that we call (Ps. XX, 7–10).
The Midrash’s footnote at the end of the paragraph reads: ‘Because he did not become the
Messiah through his neglect to hymn God, he found it necessary to pray for the future, ‘Save,
Lord,’ etc., otherwise this prayer would have been unnecessary (Y.K., ’E.J.).’
Psalm 21:2.
For the leader. A Psalm of David. The king shall joy in Thy strength, O Lord (Ps. 21:1-2). These
words are to be read in the light of what Scripture says elsewhere: In that day there shall be a
root of Jesse, which shall stand for an ensign of the peoples; unto him shall the nations seek
(Isa. 11:10)—that is, seek the king Messiah, David’s son, who will remain hidden until the time
of redemption.
R. Tanhuma said: The king Messiah will come for no other purpose than to teach the nations of
the earth thirty precepts, such as those of the Booth, the Palm-Branch, and the Tefillin. But all
the children of Israel will be taught precepts of Torah by the Holy One Himself, blessed be He,
for it is said All thy children shall be taught by the Lord (Isa. 59:13). Why not by the Messiah?
Because of the Messiah it is said Unto him shall the nations seek.
R. Hanina said in the name of R. Aha: What can His rest shall be glory (ibid.) mean except that
God will bestow a portion of His supernal glory upon the king Messiah. Hence it is said The
king shall joy in thy strength, O Lord.
The Isa 11:10 text is quoted in Matthew 12:21 of the New Testament as a reference that
speaks of a time for Gentile opportunity with the Messiah of Israel. Paul likewise in Romans
15:12 quotes the text as evidence that the Gentiles would glorify God for his mercy toward
them (Rom. 15:9). The Isa 54:13 passage is quoted by Jesus of Nazareth in John 6:45 as a
reference to himself as that teacher.
Psalm 21:2-8.
… O Lord, the King Messiah shall be happy in Thy strength, and in Thy deliverance how greatly
he shall rejoice For Thou shalt meet him with goodly blessing; Thou shalt place upon his head a
crown of pure gold. Eternal life he asked of Thee; Thou hast given it to him length of days
forever and ever. Great is his glory, through Thy deliverance; praise and splendor shalt Thou
bestow upon him. For Thou shalt bestow upon him blessings forever; Thou shalt make him
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rejoice with a joy which comes from Thee. For the King Messiah trusts in the Lord, and
through the loving kindness of the Most High he shall not be moved.
The Targumist draws the Messianic overtones from the word King in verses 2 and 8.
Psalm 21:2.
… And the ’areset of his lips Thou hast not withholden Selah (Psa. 21:3b). What is meant by
the ’areset of his lips? “The authority (rasut) of his lips”: For when it is reported to the king
Messiah, “A certain land is in rebellion against thee,” he will say; “Let locusts come and smite
that land,” as is said He shall smite the land with the rod of his mouth (Isa. 11:4); or, when it is
reported to him “A certain province is in rebellion against thee,” he will say: “Let the angel of
death come and slay the wicked of that province,” as is said With the breath of his lips shall he
slay the wicked (ibid.).
Another comment: The request of his lips Thou hast not withholden means that whatever the
king Messiah decrees, the words of his decree stand.
Psalm 21:3.
Midrash Rabbah, Exodus VIII, I.
… One must not wear the crown of a mortal king, but God will one day place His crown on
Messiah, the King. Of what is the crown of God? Of very fine gold; as it says; His head is as the
most fine gold, his locks are curled, and black as a raven (SS. v, 11), and it is written: Thou
settest a crown of fine gold on his head (Ps. XXI, 4).
A footnote in the Midrash after the Psa. 21:4 quote reads: ‘Which is understood to refer to the
Messiah.’
Psalm 21:3.
Midrash on Psalms, Book One, Psalm 21, 2 + 3.
… A mortal king—one may not wear his crown, yet the Holy One, blessed be He, sets His own
crown on the head of the king Messiah, as it is said Thou settest a crown of pure gold on his
head (Ps. 21:4). A mortal king—one may not wear his purple, yet the Holy One, blessed be He,
puts His honor and majesty upon the king Messiah, as is said Honor and majesty dost Thou put
upon him (Ps. 21:6).
Psalm 21:4.
… Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the Son of David
(May he reveal himself speedily in our days!), ‘Ask of me anything, and I will give it to thee’, as
it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the
nations for thy inheritance. But when he will see that the Messiah the son of Joseph is slain,
he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’. ‘As to life’, He
would answer him, ‘Your father David has already prophesied this concerning you’, as it is said,
He asked life of thee, thou gavest it him [even length of days for ever and ever].
Psalm 21:4.
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… The Messiah’s asking is again referred to in the verse He asked life of Thee, Thou gavest it
him; even length of days for ever and ever (Ps. 21:5). What did the Messiah ask? He asked
that Israel should live and endure for ever and ever.
Psalm 21:4.
… He asked life of Thee, Thou gavest it him; even length of days for ever and ever (Ps. 21:5). R.
Johanan taught: Scripture mentions three men—Solomon, Ahaz, and the king Messiah—to
each of whom the Holy One, blessed be He, said, “Ask of Me.” For the rest of R. Johanan’s
comment, see this Midrash on the Psalm Why do the heathen rage?
R. Berechiah said: The verse means that the king Messiah asked that even Korah and his
companions, men who went alive down into their graves, be raised up again, for it is said The
Lord … bringeth down to the grave, and raiseth up (I Sam 2:6).
Psalm 21:5.
… yet He gave them to the Messiah; as is proved by the text, Glory and majesty dost Thou lay
upon him (ib. XXI, 6).
Psalm 21:5.
… As for the king, the Messiah, He will clothe him in His own robes; for it says, Honour and
majesty wilt Thou lay upon him (Ps. XXI, 6).
Psalm 21:5.
… His honor is great through Thy salvation (Ps. 21:6). That is to say, even the honor of the king
Messiah is great only through God’s works.
Psalm 21:5.
… A mortal king—one may not wear his crown, yet the Holy One, blessed be He, sets His own
crown on the head of the king Messiah, as it is said Thou settest a crown of pure gold on his
head (Ps. 21:4). A mortal king—one may not wear his purple, yet the Holy One, blessed be He,
puts His honor and majesty upon the king Messiah, as is said Honor and majesty dost Thou put
upon him (Ps. 21:6).
Psalm 21:5.
… Glory and great worship shalt Thou lay upon him (Ps. 21:6) means that Thou, O God, layest a
master’s glory and a disciple’s great worship upon the king Messiah.
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Psalm 21:5.
Midrash on Psalms, Book Four, Psalm 104, 4-5.
In further exposition of Bless the Lord, O my soul. O Lord my God, Thou art very great (Ps.
104:1) … The Holy One, blessed be He, said: In the time-to-come, I shall give glory and majesty
to the king Messiah, as is said For Thou meetest him with choicest blessings … Glory and
majesty dost Thou lay upon him (Ps. 21:4, 6).
Psalm 21:5.
king Messiah, as is said For Thou meetest him with choicest blessings … Glory and majesty dost
Thou lay upon him (Ps. 21:4, 6).
Psalm 21:6.
For Thou shalt make him most blessed for ever (Ps. 21:7) means that all the nations shall bless
themselves in the king Messiah.
Thou shalt make him exceeding glad with thy countenance (Ps. 21:7). R. Berechiah said in the
name of R. Samuel: One verse reads of the king Messiah that One, like the son of man … came
to the Ancient of days, and they brought him near before Him (Dan. 7:13), but in another verse
God says, I will cause him to draw near, and he shall approach unto Me (Jer. 30:21). How
reconcile the two? Angels will bring the king Messiah to the outer edge of their encampment,
and then the Holy One, blessed be He, will reach out His hand and bring the king Messiah near
to Him. Hence it is said I will cause him to draw near.
Psalm 21:8.
… All thine enemies shall feel thy hand (Ps. 21:9) means, according to R. Levi, that God said to
the king Messiah: Thy hand shall seek them out for punishment.
Psalm 22:23.
Midrash Rabbah, Leviticus III, 2.
… Neither hath He Hid his face from him. But when He cried unto Him He heard (Ps. XXII, 24 f.).
‘Ye that fear the Lord,’ said R. Joshua b. Levi, means those that fear heaven. R. Samuel b.
Nahman said: It means the righteous proselytes.
R. Hezekiah and R. Abbahu said in the name of R. Eleazar: When the righteous proselytes
come to the Hereafter, Antoninus will come at the head of all of them.
A footnote in the Midrash after the word ‘Hereafter’ reads: ‘In accordance with the teaching
that the righteous of all nations have a share in the Hereafter. T.J. and Midr. Ps. read: arrive in
the Time to Come (i.e. the Messianic era). Possibly the same thing is meant in both versions; v.
Sanh. (Sonc. ed.), p. 601, n. 3.’
Psalm 23:5.
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salvation in the Messianic future, as it says, … Thou preparest a table before me in the
presence of mine enemies; Thou hast anointed my head with oil; my cup runneth over (ib.
XXIII, 5); .…
Psalm 29:10.
… When the wicked spring up as the grass (Ps. 92:8). When you see the wicked springing up
like grass to cover the face of the earth, and all the wicked, themselves as iniquitous as their
works, flourishing, then you may look forward to the days of the Messiah. And Adam did not
say “Exalt the Lord!” until he saw that the wicked would be destroyed, as the verse ends They
shall be destroyed for ever (ibid.), and as another verse says, The sinners will cease out of the
earth (Ps. 104:35). Then the Holy One, blessed be He, will be a king exalted over those above
and below, as is said But Thou, O Lord, art Most High for evermore (Ps. 29:9).
Psalm 31:19.
Midrash Rabbah, Exodus L, 5.
… [’And because] you have made an Ark unto Me in which the Torah is kept, [for this reason]
will I give you endless reward,’ as it says, Oh how abundant is Thy goodness, which Thou hast
laid up for them that fear Thee (Ps. XXXI, 20).
The footnote at the end of this quote reads: ‘The Torah was hidden in the Ark and its teachings
are deathless; so will the reward of the righteous at present hidden in the womb of the
Messianic Age be endless.’
Psalm 31:19.
… What is the meaning of, TURN YOU NORTHWARD—ZAFONAH (II, 3)?… Another explanation
of ZAFONAH: R. Isaac said: The Holy One, blessed be He, said [to Israel]: ‘Wait, the King
Messiah has yet to come to fulfill the words of the Scripture, Oh, how abundant is Thy
goodness which Thou has laid up (zafan-ta) for them that fear thee’’ (Ps. XXXI, 20).
Psalm 31:19.
Pəsiqtâ də-Raḇ Kahănâ, Supplement 6.
… When the Messiah appears, God will put on the sixth garment: He will be clothed in
righteousness, as is said He put on righteousness as a coat of mail, and a helmet of salvation
upon His head (ibid.). When He requites Edom, He will put on the seventh garment: He will
put on red apparel, as is said Wherefore is Thine apparel red? (Isa. 63:2) … Blessed are Israel.
How much is laid up for them! As is said Oh how abundant is Thy goodness which Thou hast
laid up from them that fear Thee (Ps. 31:20).
Psalm 31:24.
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The voice of thy watchmen! They lift up the voice, together do they sing (Isa. 52:8). These
words are to be considered in the light of the verse Be strong, and let your heart take courage,
all ye that wait for the Lord (Ps. 31:25). Of whom did David utter this verse? He uttered it of
Israel who had been waiting and yearning for the time God would return to His Temple and
thus cause His Torah to rejoice. Indeed, the Holy One also yearns and waits for the time when
He will be returning to His Temple and cause Israel to rejoice. When will that time be? When
He has requited wicked Edom. Then Israel will say: Master of the universe, Edom caused us
much grief. It destroyed our Sanctuary, slew our Sages, put us into bondage, and consumed
the fruit of our labor; and now, hungry and thirsty [for Thy requital of her], I sit and wait for
the day when Thou wilt come and in my behalf punish her, as is said My soul thirsteth for the
God [of requital], for the living God (Ps. 42:3).
R. Hiyya bar Abba said in the name of R. Johanan: It is written Hope deferred maketh the heart
sick; but desire fulfilled is a tree of life (Prov. 13:12). When a man waits for a particular thing
to happen, and what he awaits is not brought about for him, his heart is sick. But when what
he awaits is brought about for him, it seems to him as though new life had been given him.
And so the congregation of Israel says: Master of universes, every hope in the world has a set
time for its fulfillment, but the hope for the Messiah has no such set time. The Holy One
all her waste places (Isa. 51:13). And what He say to her? Arise, shine, for thy light is come,
said Now will I arise, saith the Lord; now will I be exalted; now will I lift Myself up (Isa. 30:10).
And wherewith will the Holy One comfort Israel? By Zion’s ingathering of her sons in joy, as is
said Lift up thine eyes round about, and behold: all these gather themselves together, and
come to thee, etc. (Isa. 49:18). Of such hope of redemption, David said: Be strong, and let your
heart take courage (Ps. 31:25).
Psalm 33:2.
… R. Judah said, … The harp of the messianic days has eight cords … Furthermore, it is said:
Give thanks unto the Lord with harp, sing praises unto Him with the psaltery of ten strings.
Psalm 33:3.
… R. Judah said, … The harp of the messianic days has eight cords … Furthermore, it is said:
Give thanks unto the Lord with harp, sing praises unto Him with the psaltery of ten strings.
Sing unto Him a new song; play skillfully midst shouts of joy.
Psalm 37:11.
Pəsiqtâ də-Raḇ Kahănâ, Piska 18.
… Now, in the world as we know it, when a man owes money to another, he is apt to say, “Let
us go and try our case before a judge,” who at times succeeds in making peace between them
and at times does not succeed in making peace between them. In any event, both are not
likely to come out satisfied. But in the time-to-come, when a man owes money to another, he
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will say: “Let us go and try our case before the king Messiah in Jerusalem.” Upon reaching the
borders of Jerusalem, however, and finding within them an abundance of precious stones and
pearls of purest ray, he will take two stones and give them to the other, saying: “Do I owe you
more than the value of these?” And the other will say: “You did not owe me as much as these
are worth—you are now absolved of obligation and are free of debt.” Hence it is written He
maketh peace by means of thy borders (Ps. 147:14).
All thy children shall be taught of the Lord; and abundant shall be the peace of thy children
(Isa. 54:13). [In keeping with the abundance of precious stones and pearls of purest ray, the
time of the Messiah is] four times referred to in Scripture as a time of abundant peace: In his
days shall the righteous flourish, and abundance of peace till the moon be no more (Ps. 72:7);
Abundant peace shall have they that love Thy law (Ps. 119:165); The humble shall inherit the
land, and delight themselves in the abundance of peace (Ps. 37:11). and the verse quoted, All
thy children shall be taught of the Lord; and abundant shall be the peace of thy children (Isa.
54:13).
Psalm 42:2.
He will be returning to His Temple and cause Israel to rejoice. When will that time be? When
God [or requital], for the living God (Ps. 42:3).
Psalm 43:3.
Midrash on Psalms, Book Two, Psalm 43.
… Send two redeemers like them to this generation. O send out Thy light and Thy truth; let
them lead me (Ps. 43:3), Thy light being the prophet Elijah of the house of Aaron, of which it is
written “The seven lamps shall give light in front of the candlestick” (Num. 8:2); and Thy truth
being the Messiah, son of David, as is written “The Lord hath sworn in truth unto David; He will
not turn from it: of the fruit of thy body will I set upon thy throne” (Ps. 132:11).
Psalm 45:3.
Your beauty, O King Messiah, surpasses that of ordinary men. The spirit of prophecy has been
bestowed upon your lips; therefore the Lord has blessed you forever. Gird your sword upon
your thigh, O mighty one, it is your glory and your splendor. And your splendor is great.
Because of this you shall ride victoriously on the streets of the kingdom in behalf of faith,
truth, humility, and righteousness. And the Lord shall teach you to perform awesome deeds
with your right hand, Your arrows are drawn, nations shall fall under you. And your arrows
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shall be sent into the heart of the King’s enemies. Thy throne of glory, O Lord, endures forever
and ever; a scepter of righteousness is the scepter of Thy Kingdom. Because you love
righteousness and hate evil, because of this the Lord your God has anointed you with the oil of
gladness more than your companion. Pure myrrh and aloes and cassia perfume all your
garments. Out of palaces inlaid with ivory from the land of Minni they shall gladden you. The
districts of the kingdom come forward to greet you and to honor you when the scroll of the
Torah is placed at your right, inscribed with pure gold of Ophir. Hear, O congregation of Israel,
the instruction of his mouth and observe the extent of his deeds. Let your ear attend to the
words of the Torah, forget the evil deeds of the wicked of your people, and the house of
idolatry where you served. the house of your fathers. And then the King will desire your
beauty, for He is your master and you must bow to Him. The inhabitants of the city of Tyre
shall come with an offering; the rich people of the nation shall seek your presence at your
Temple. All the finest personal possessions from the district treasuries of kings, hidden within,
shall be brought to the priests, whose vestments are woven of pure gold. In embroidered
vestments they shall offer their sacrifices before the King of the world; and the rest of their
fellows. who scattered among the nations shall be brought in to you, rejoicing, at Jerusalem.
They shall be brought in with joy and praise, and they shall enter the palace of the Eternal
King. In the place of your fathers your sons shall be righteous; you shall appoint them princes
in all the land, At that time you shall say: “Let us remember Thy name in every generation.”
Because of this, the people who become proselytes shall praise Thy name forever and ever.
Psalm 45:4.
Babylonian Talmud, Shabbath 63a.
… Some there are who state: Said they [the Sages] to R. Eliezer: Since they are ornaments for
him, why should they cease in the days of the Messiah? In the days of the Messiah too they
shall not cease, he answered. This is Samuel’s view, and it disagrees with R. Hiyya b. Abba’s.
Abaye asked R. Dimi—others state, R. Awia,—others again state, R. Joseph [asked] R. Dimi—
and others state, R. Awia—whilst others state, Abaye [asked] R. Joseph: What is R. Eliezer’s
reason for maintaining that they are ornaments for him?—Because it is written, Gird thy sword
upon thy thigh, ’O mighty one, Thy glory and thy majesty.
The Talmudic footnote here reads: ‘In Ber. I, 5, ’this world’ is opposed to the days of the
Messiah, and this in turn is differentiated here from the future world.’
Psalm 45:7.
Midrash Rabbah, Genesis XCIX, 8.
… THE SCEPTRE SHALL NOT DEPART FROM JUDAH (XLIX, 10): this refers to the throne of
kingship—The throne given of God is for ever and ever; a sceptre of equity is the sceptre of thy
kingdom (Ps. XLV, 7).
Psalm 49:14.
Midrash Rabbah, Genesis XXVI, 2.
… R. Hanina said: In the Messianic age there will be death among none save the children of
Noah. R. Joshua b. Levi said: Neither among Israel nor among the other nations, for it is
written, And the Lord God will wipe away tears from off all faces (Isa. XXV, 8). How does R.
Hanina explain this?—From off all faces of Israel. Yet surely it is written, For the youngest shall
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die a hundred years old (ib. LXV, 20), which supports R. Hanina; how then does R. Joshua
explain it?—That means that he will then be liable to punishment. But it is written, Like sheep
they are appointed for the nether-world; death shall be their shepherd (Ps. XLIX, 15), which
supports R. Hanina: how then does R. Joshua explain it?—Thus: whereas in this world Pharaoh
[was punished] in his time and Sisera in his time; in the Messianic era He will appoint the angel
of death their [sc. Pharaoh and Sisera’s] officer, as it is written, And the upright shall have
dominion over them in the morning, and their form shall be for the wearing away of the
nether-world on account of his habitation (ib.): this teaches that Sheol [the nether-world] will
be destroyed, yet their bodies will not be destroyed.
Psalm 50:2.
… He shined forth form Mount Paran: There are four occasions when God shines forth … The
fourth will occur in the days of the Messiah, as it is said, Out of Zion, the perfection of beauty,
God hath shined forth (Ps. 50:2).
Psalm 59:17.
Midrash Rabbah, Exodus XXIII, 6.
Another explanation: THEN SANG MOSES. It is written: But as for me, I will sing of Thy strength;
yea, I will sing aloud of Thy mercy in the morning (Ps. LIX, 17). ‘I will sing of Thy strength,’
refers to the Messianic era, for it says, Behold God is my salvation; I will trust, and will not be
afraid (Isa. XXII, 2).
Psalm 60:9.
… ‘Judah is my sceptre’ alludes to the Great Redeemer who is to be a descendant of the

grandchildren of David. ‘Moab is my washpot.’ What is the meaning of this expression? God
meant to say: Even when the aforementioned redeemers shall have come I will not offer to
assist them until the Moabitess shall come with them.
A footnote after this portion in the Midrash reads: ‘The allusion is to Ruth, and the text means
that God’s assistance will not be forthcoming until the Messiah the son of David, a descendent
of Ruth, will have arrived. The allusion to this is derived from ‫ רחצי‬meaning in Aramaic ’my
trust’.
Psalm 60:9.
Midrash on Psalms, Book Two, Psalm 60, 3.
… Gilead is Mine (Ps. 60:9). God said: “I am He who wrought a miracle for Jephthah the
Gileadite, and I am also He who wrought a miracle for Gideon the son of Joash of the tribe of
Manasseh. His deliverance was deliverance for only an hour, but in the everlasting time-to-
come I shall deliver you through the Messiah the son of Ephraim, and through the Messiah the
son of David of the tribe of Judah.”
Psalm 60:10.
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… Ephraim also is the strength of My beginning (ibid.): The Messiah, the son of Ephraim, will be
the first to take upon himself the yoke of kingship; but Judah is My sceptre (ibid.), that is, the
Messiah. the son of David [will finally rule].
Psalm 61:7.
Days in addition to the days of the World-to-Come are the days of the King Messiah; Thou shalt
increase his years as the generations of this world and the generations of the World-to-Come.
Psalm 61:8.
He shall dwell forever before the Lord; goodness and truth from the Master of the world shall
guard him.
Psalm 61:9.
He shall dwell forever before the Lord; goodness and truth from the Master of the world shall
guard him. Therefore I shall praise Thy name forever, when I fulfill my vows on the day of
Israel’s deliverance, and on the day that the King Messiah is anointed king.
Psalm 62:10.
… One of the common people said to R. Hoshaya; ‘If I tell you a good thing, will you repeat it in
public in my name?’ ‘What is it?’ asked he. ‘All the gifts which the Patriarch Jacob made to
Esau,’ replied he, ‘the heathens will return them to the Messiah in the Messianic era.’ ‘What is
the proof?’ The kings of Tarshish and of the isles shall return tribute (Ps. LXXII, 10): it does not
say, “shall bring,” but “shall return”.’ ’By thy life!’ he exclaimed, ‘thou hast said a good thing,
and I will teach it in thy name.’
Psalm 67:2.
(i.e. may thy face shine through being in the presence of God). R. Nathan said: “[It means] ‘the
light of the shekina’ (which will come in the Messianic age), as it says (Isa. lx. I): ‘Arise, shine,
for thy light has come. etc. For behold, darkness covereth the earth, etc.’ Cf. Ps. lxvii. 2; cxviii.
27.”
Psalm 68:30.
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… Now is it not only a short distance from Tiphsah to Gaza? What it means, however, is that as
he ruled from Tiphsah to Gaza, so he ruled over the whole world. Similarly we find, From the
Temple up to Jerusalem, Kings shall bring presents unto Thee (Ps. LXVIII, 30). Is it not only a
short distance from the Temple to Jerusalem? What it means, however, is that just as the
offerings extend from the Temple to Jerusalem, so there will be a procession of messengers
with gifts for the Messiah, as it is written, Yea, all kings shall prostrate themselves before him
(ib. LXXII, II).
Psalm 68:31.
Midrash Rabbah, Exodus XXXV, 5.
… ‘If the Messiah receives gifts from Egypt which enslaved them, then how much more will he
receive gifts from us who have never subjected them to slavery?’ Hence it says, ‘Ethiopia shall
hasten to stretch out her hands unto God.’’ When the other kingdoms will hear this, they will
also bring presents, as it says, Sing unto God, ye kingdoms of the earth (ib. 33) … But when she
will be about to bring her present to the Messianic King, God will say to him: ’Rebuke the wild
beast of the reeds, etc. (ib. 31), for the whole of that nation is like a wild beast of the reeds.’
Psalm 68:32.
Midrash Rabbah, Exodus XXXV, 5.
… Similarly, in the millennium you will find that all nations will bring presents to the King
Messiah, Egypt being the first to do so. When the Messiah will hesitate to accept these gifts
from them, God will say to him: ‘My children found hospitality in Egypt,’ for it says, Nobles
shall come out of Egypt; Ethiopia shall hasten to stretch out her hands unto God. (ib. LXVIII,
31).
Psalm 68:32.
Babylonian Talmud, Pesahim 118b.
… Furthermore [he sent word to him]; Egypt is destined to bring a gift to the Messiah. He will
think not to accept it from them, but the Holy One, blessed by He, will instruct him. ‘Accept it
from them: they furnished hospitality to my children in Egypt.’ Immediately, ’Nobles shall
come out of Egypt [bringing gifts]. .’
Psalm 68:33.
The Midrash Rabbah, Exodus XXXV, 5.
… Whereupon he will immediately accept their gifts. Ethiopia will then draw an inference for
himself, thus; ‘If the Messiah receivers gifts from Egypt which enslaved them, then how much
more will he receive gifts from us who have never subjected them to slavery?’ Hence it says,
‘Ethiopia shall hasten to stretch out her hands unto God.’ When the other kingdoms will hear
this, they will also bring presents, as it says, Sing unto God, ye kingdoms of the earth (ib. 33).
Psalm 72:1.
… Another comment on Give the king Thy judgments O God, and Thy righteousness: here king
means the King Messiah, of whom it said And there shall come forth a shoot out of the stock of
Jesse … And the spirit of the Lord shall rest upon him … And he shall not judge after the sight of
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his eyes, neither decide after the hearing of his ears; but with righteousness shall he judge the
poor, and decide with equity for the meek of the land (Isa. 11:1a, 3b–c, 4a).
Psalm 72:1.
By the hand of Solomon, spoken through prophecy. O God, give the King Messiah the laws of
Thy justice, and Thy righteousness to the son of King David. He shall judge Thy people with
righteousness, and Thy poor with a law of justice. Those who dwell on the mountains shall
bring peace to the house of Israel, and the hills with merit. He shall judge the poor of the
people, he shall deliver the unfortunate, and crush the man who oppresses. They shall
worship Thee with the rising of the sun, and they shall pray to Thee by the light of the moon
throughout all generations. He shall come down like a welcome rain on grass shorn away by
locust, like drops of late rain that moisten the grass of the earth. The righteous shall be
numerous in his day, and peace shall abound, until those who worship the moon shall be
destroyed. He shall have dominion from one side of the Mediterranean to the other, and from
the Euphrates to the ends of the earth. Governors of provinces shall bow down before him,
and his enemies shall lick the dust. The kings of Tarsus and the isles of Ocean shall return
tribute, the kings of Sheba and Seba shall bring a gift. All kings shall bow down to him, all
nations shall become subject to him. For he shall deliver the needy when he asks for help, and
the poor, and him who has no helper. He shall have pity on the poor and the needy, and shall
save the lives of the unfortunate. From persecution and violence he shall save their lives, and
their blood shall be precious to him. He shall live, and give the poor of the gold which they
shall bring him from Sheba, so that he shall always pray for him and bless him all the day long.
May there be an abundance of bread in the land; on the mountain tops may its fruit shake like
Lebanon; and may they sprout from the city of Jerusalem like the grass of the earth. May his
name be remembered forever, his name which was made ready even before the sun came into
being. By his merit all nations shall be blessed, and they shall say: “It is well with him.”
Blessed is the Lord God, the God of Israel, who alone does great wonders. And blessed be His
glorious name forever. And may the whole earth be filled with the effulgence of His glory.
Amen and Amen. The prayers of David, the son of Jesse, are ended.
The entire Psalm is taken as Messianic. One school of thought goes as far as to say that the
Hebrew word § ‫“( יּנֹון‬Yinon”) in verse 17 is the actual name of the Messiah.
Psalm 72:4.
… The verse He shall judge the poor of the people, he shall save the children of the needy, and
shall break in pieces the oppressor (Ps. 72:4) is like the verse in which it is said of the Messiah,
“But with righteousness shall he judge the poor, and decide with equity for the meek of the
land; and he shall smith the land with the rod of his mouth, and with the breath of his lips shall
he slay the wicked” (Isa. 11:4).
Psalm 72:5.
… They shall fear thee as long as the sun is upon them and the moon is before them until the
generation of generations (Ps. 72:5). They shall fear the Messiah as long as the sun is upon
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them—that is, fear him in this world in which the light of the sun is required; and shall fear him
as long … as the moon is before them—that is, fear him for as long as the moon looks down
upon them before its light is finally confounded. For there will come a time of which it is said
“Then the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign
in Mount Zion and in Jerusalem” (Isa. 24:23).
Psalm 72:5.
Make us glad according to the days wherein Thou hast afflicted us (Ps. 90:15): According to
the days that Thou didst afflict us in Babylon, in Media, in Greece, in Edom.
Messiah.” And how long is the “day” of the Messiah?… R. Jose said: Sixty years, as is said They
shall fear thee … so long as the moon, throughout a generation and generations (Ps. 72:5); a
generation implies twenty years, and generations implies forty years, making sixty.
Psalm 72:5.
… Consider the years of each generation: This refers to the generation of the Messiah, which
will endure for three generations, as it is said, They shall fear Thee while the sun endureth, and
so long as the moon, throughout all generations (Ps. 72:5).
Psalm 72:7.
borders of Jerusalem however, and finding within them an abundance of precious stones and
All thy children shall be taught of the Lord: and abundant shall be the peace of thy children
days shall the righteous flourish; and abundance of peace, till the moon be no more (Ps. 72:7);
Abundant peace shall they have that love Thy law (Ps. 119:165); The humble shall inherit the
land, and delight themselves in the abundance of peace (Ps. 37:11); and the verse just quoted,
All thy children shall be taught of the Lord: and abundant shall be the peace of thy children
(Isa. 54:13).
Psalm 72:8.
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… How do we know the same of the King Messiah? Because it is written, He shall have
dominion also from sea to sea, and from River unto the ends of the earth (ib. LXXII, 8).
Psalm 72:8.
… He shall have dominion also from sea to sea (Ps. 72:8). All this glory of dominion will be the
king Messiah’s. And why all this? Because of righteous judgments, for it is said of him He shall
deliver the needy when he crieth; the poor also, and him that hath no helper (ibid. 72:12).
Psalm 72:11.
… How do we know the same of the King Messiah? Because it is written, He shall have
dominion also from sea to sea, and from River unto the ends of the earth (ib. LXXII, 8). How do
we know that he will hold sway on land? Because it is written, All kings shall prostrate
themselves before him; all nations shall serve him (ib. 11).
Psalm 72:11.
Temple up to Jerusalem, kings shall bring presents unto Thee (Ps. LXVIII, 30). Is it not only a
with gifts for the Messiah, as it is written, Yea, all kings shall prostrate themselves before him
(ib. LXXII, 11).
Psalm 72:12.
… He shall have dominion also from sea to sea (Ps. 72:8). All this glory of dominion will be the
king Messiah’s. And why all this? Because of righteous judgments, for it is said of him He shall
deliver the needy when he crieth; the poor also, and him that hath no helper (ibid. 72:12).
Psalm 72:16.
Midrash Rabbah, Genesis XLVIII, 10.
… In the Messianic future? He will be as a rich cornfield in the land (Ps. LXXII, 16).
Psalm 72:16.
and set them upon an ass (Ex. IV, 20). Similarly will it be with the latter Redeemer, as it is
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Redeemer bring up water, as it is stated. And a fountain shall come forth of the house of the
Psalm 72:16.
Midrash Rabbah, The Song of Songs, I, 7, § 3.
GO THY WAY FORTH BY THE FOOTSTEPS (’IKEBE) OF THE FLOCK (I, 8). R. Eliezar and R. Akiba
and the Rabbis gave different explanations of this. R. Eliezer said: From the cakes which the
Israelites took with them from Egypt, (and which they ate for thirty-one days, as R. Shila said:
Sixty-two meals Israel had from these cakes)—from this you may know what I shall do to them
subsequently (’ekeb); and so it is written, There shall be provision of corn in the land (Ps. LXXII,
16).
The Midrash’s footnote after (’ekeb) reads: ‘This was the answer to Moses’ doubts about
providing for Israel in the desert: since I caused a miracle whereby one cake (the Heb. here has
the sing.) lasted so long, you may rest assured that I can provide for all their wants—in the
wilderness and in the Messianic era. He translates: the subsequent provisions for the flock, sc.
Israel.’
Psalm 72:17.
Babylonian Talmud, Nedarim 39b.
… Seven things were created before the world, viz., The Torah, repentance, the Garden of
Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah … The name of
the Messiah, as it is written, His name [sc. of Messiah] shall endure for ever, and [has existed]
before the sun!
The Talmud’s footnote after the word ‘sun’ reads: ‘Ps. LXXII, 17. Now, according to this,
Gehenna was definitely created before the world; how then could Moses be doubtful?—The
general idea of this Baraitha is that these things are the indispensable prerequisites for the
orderly progress of mankind upon earth. The Torah, the supreme source of instruction, the
concept of repentance, in recognition that ’to err is human’, and hence, if man falls, he needs
the opportunity to rise again; the garden of Eden and the Gehenna symbolizing reward and
punishment, which, without conceding a purely utilitarian basis for ethical striving, are
nevertheless powerful incentives thereto; the Throne of Glory and the Temple, indicating that
the goal of creation is that the kingdom of God (represented by the Temple) should be
established on earth as it is in Heaven; and finally, the name of Messiah, the assurance that
God’s purpose shall be eventually achieved.’
Psalm 72:17.
Babylonian Talmud, Pesahim 54a.
… Surely it was taught: Seven things were created before the world was created, and these are
they: … The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple
and the name of the Messiah … The name of the Messiah, as it is written, His [sc. the
Messiah’s] name shall endure for ever, and has existed before the sun!
Psalm 72:17.
Midrash Rabbah, Genesis I, 4.
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IN THE BEGINNING GOD CREATED … The name of Messiah was contemplated, for it is written,
His name existeth ere the sun (Ps. LXXII, 17).
Psalm 72:17.
Midrash Rabbah, Lamentations I, 16-17, § 51.
… The school of R. Jannai said: His name is ‘Yinnon’; for it is written, E’er the sun was his name
is Yinnon (Ps. LXXII, 17).
Psalm 72:17.
… His name shall endure for ever (Ps. 72:17)—that is, the king Messiah will never know the
taste of death. Before the sun was, his name existed (ibid. 72:17). Seven things existed before
the world was created: the throne of glory, the name of the Messiah, Torah, Israel, the Garden
of Eden. Gehenna, repentance, and the Temple.
Psalm 72:17.
Thy throne is established of old (Ps. 93:2). This, His throne, is one of the six things that existed
in His thought before the creation of the world, namely, the throne of glory, the king Messiah,
the Torah, Israel, the sanctuary, and repentance. Of the throne of glory, it is written Thy
throne is established of old; of the king Messiah, it is written His name shall be continued
before the sun (Ps. 72:17).
Psalm 72:17.
Midrash on Proverbs, Chapter 8.
… R. Nehemiah said: Come and see what a good thing God had created in His world even
before He created the universe. What may this be? It is the Torah! It is taught there, that
seven things were created before the creation of the universe, and they are these: Torah, the
Throne of Glory, the Temple [in Jerusalem], the Garden of Eden, Gehenna, Repentance, and
the name of the Messiah … What [is the scriptural proof for] the name of the Messiah? The
verse, May his name be eternal; before the sun his name was Yinnon (Ps. 72:17).
Psalm 72:17.
… The Messiah has been given seven names, and these are: Yinnon, Our Righteousness, Shoot,
Comforter, David, Shiloh, Elijah.
Where [in Scripture] is Yinnon? In the verse, His name was Yinnon before the sun (Ps. 72:17).
Psalm 72:19.
Temple up to Jerusalem, kings shall bring presents unto thee (Ps. LXVIII, 30). Is it not only a
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with gifts for the Messiah as it is written, Yea, all kings shall prostrate themselves before him
(ib. LXXII, 11). R. Cohen the brother of R. Hiyya b. Abba said: As the Divine Presence stretches
from the Temple to Jerusalem, so will the Divine Presence one day fill the world from end to
end, as it is written, And let the whole world from end to end, as it is written, And let the
whole earth be filled with His glory, Amen, and Amen (ib. 19).
Psalm 72:20.
… The prayers of David the son of Jesse are ended (kalu) (Ps. 72:20). And are not the
remaining prayers also prayers of David the son of Jesse? Kalu, however, is to be read as kol
’ellu, “all of these,” and hence the verse means that all of these were the prayers David uttered
concerning his son Solomon and concerning the King Messiah.
Psalm 75:11.
… What was their reason for mentioning redemption in the seventh blessing? Raba replied:
Because they [Israel] are destined to be redeemed in the seventh year [of the coming of
Messiah], … And when the transgressors have disappeared, the horn of the righteous is
exalted, as it is written, All the horns of the wicked also will I cut off, but the horns of the
righteous shall be lifted up.
Psalm 75:11.
… When Israel repents, the Holy One, blessed be He, will restore the horns to their place, as it
is stated, All the horns of the wicked also will I cut off; but the horns of the righteous shall be
lifted up (Ps. LXXV, 11), i.e. the horns which the Righteous One of the Universe had cut off.
When will He restore them to their place? When the Holy One, blessed be He, raises aloft the
horn of His Messiah, as it is written, “And He will give strength unto His king, and exalt the
horn of His anointed.”
Psalm 80:3.
… ‘And Manasseh is mine’ alludes to the Messiah who is to spring from the sons of Manasseh,
as is borne out by the text, Before Ephraim and Benjamin, O Manasseh, stir up thy might, and
come to save us (Ps. LXXX, 3).
Psalm 80:6.
… It has been taught: R. Nathan said: This verse pierces and descends to the very abyss: For
the vision is yet for an appointed time, but at the end it shall speak, and not lie: though he
tarry, wait for him; because it will surely come, it will not tarry. Not as our Masters, who
interpreted the verse, until a time and times and the dividing of time; nor as R. Simlai who
expounded, Thou feedest them with the bread of tears; and givest them tears to drink a third
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time; nor as R. Akiba who expounded, Yet once, it is a little while, and I will shake the heavens,
and the earth: but the first dynasty [sc. the Hasmonean] shall last seventy years, the second
[the Herodian], fifty two, and the reign of Bar Koziba two and a half years.
The Talmud has a footnote after this quote which reads: ‘The verses cited from Daniel, the
Psalms, and Haggai were interpreted so as to give a definite date for the advent of the
Messiah. R. Nathan however, on the authority of Hab. II, 3, asserts that all such calculations are
false. The three verses refer to the Hasmonean, Herodian, and Bar Koziba’s reign, but the
advent of Messiah is unknowable, Rashi’.
Psalm 80:16.
… And the stock which Thy right hand has planted and upon the king Messiah whom Thou hast
made strong for Thyself.
Verse 18 appears to be an explanation of v. 16, with Messianic emphasis, but “son of man” in
v. 18 is rendered literally by the Targum, and as a strictly human reference. This is the only
instance in which the Targum interprets “‫ ”ּבן‬Messianically. The Targum appears to take the
Messiah to be the son of God. It is clear and unmistakable in the Targum found both in the
critical and uncritical editions. It has never been censored or deleted, in spite of its precarious
position, theologically. Although it sounds Christological. almost as though it had been
injected by a Christian exegete, it is probably Jewish to the core, a link in the unbroken chain of
Jewish Messianic tradition.
Psalm 81:3.
… ‘In Tishri they will be delivered in time to come". This is learnt from the two occurrences of
the word ’horn’. It is written in one place, Blow the horn on the new moon,
Psalm 84:8.
They go from company to company (Ps. 84:8) … In another comment on They go from
company to company, R. Jonah said in the name of R. Levi: In the days of the Messiah the
disciples of the wise will not have the leisure to engage in study of Torah, for it is said They go
from company to company. Until when shall it be thus with them? Until Every one of them is
seen of God in Zion (ibid.).
Psalm 84:10.
… Behold, O god our shield, and look upon the face of Thy Messiah (Ps. 84:10). R. Phinehas the
Priest taught: This verse implies that in the days of the Messiah the nations will still be making
accusations against Israel.
Psalm 87:1.
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… R. Yudan said: In the time-to-come, if a man be owed two gold coins by another, he will say
to him: “Let us go to the king Messiah. ”When they come to the king Messiah, the debtor will
say: “What do I owe thee? It is gold? Go to, take it from [the dust] right here!” For in the
time-to-come gold and silver will be like dust before the King Messiah, as it is said Thy borders
shall make peace (Ps. 147:14). Hence the sons of Korah said to God: When Thou bringest such
things about, we shall sing songs and Psalms to Thee. Hence A Psalm of the sons of Korah; a
song, when His foundation will be in the holy mountains.
Psalm 87:3.
… What, then, is meant by Glorious things are spoken of thee (Ps. 87:3)? It means that the
men of all the nations will bring the children of Israel in honor, and that as these men take
leave to depart from the King Messiah, they will speak of the glorious ancestry of the children
of Israel, saying, “This one is a priest, and that one is a Levite, and that other one is an Israelite
commoner.” Why will they speak so? Because the children of Israel, having been sold as
slaves, had under the oppression of exile lost trace of their ancestry, had forgotten their
identity, and under duress became gentiles.
Psalm 87:5.
next verse, But of Zion it shall be said: “This man and that man was brought forth in her.” (Ps.
lifted up above the nations, as in the verse Before the mountains were lifted up (Ps. 90:2).
Psalm 89:28.
Midrash Rabbah, Exodus XIX, 8.
… so will I make the King Messiah a firstborn, as it says: I also will appoint him firstborn (Ps.
LXXXIX, 28). Hence SANCTIFY UNTO ME ALL THE FIRSTBORN.
The footnote in the Midrash reads after ‘FIRSTBORN’: ‘The principle of the Rabbis is that
whenever the Bible has the word ’all,’ it is to include someone else not specifically mentioned;
here it is the Messiah.’
Psalm 89:37.
… On the fourth day too the luminaries were create, while of the Messiah it is written, And his
throne [shall endure] as the sun before Me (Ps. LXXXIX, 37).
Psalm 89:51.
Midrash Rabbah, The Song of Songs II, 13, 4.
… R. Levi said: The scion of David will come only in a generation which is full of impudence and
deserves to be exterminated. R. Jannai said: If you see one generation after another cursing
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and blaspheming, look out for the coming of the Messiah, as it says. Wherewith Thine enemies
have taunted, O Lord, wherewith Thine enemies have taunted the footsteps of Thine anointed
(Ps. LXXXIX, 51).
Psalm 89:52.
… [Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the
footsteps of thine anointed.]
Psalm 89:52.
… and immediately afterwards it is written, Blessed be the lord for evermore, Amen and Amen.
The Midrash’s footnote after ‘Amen and Amen’ reads: ‘After the period of taunting (the
Hebrew denotes blasphemy) comes the time for blessing God—the Messianic era.’
Psalm 89:52.
… Likewise, when the Messiah comes—may it be soon and in our own days—the children of
Israel will not sing this song until the Messiah will have been reviled, of whom it is said Thine
enemies … O Lord … have reviled the footsteps of Thine anointed (Ps. 89:52).
Psalm 89:52.
… R. Abba bar Kahana said: The son of David will not come except in a generation whose every
member deserves extermination. R. Yannai said: The son of David will not come except in a
base, a dog-faced, generation. R. Levi said; “When you see generation after generation revile
God, look for the feet of the King Messiah.” By what verse did he justify his comment? By the
verse When Thine enemies have reviled Thee, O Lord, when they have reviled Thee—[they
are] the footsteps of Thine anointed (Ps. 89:52).
Psalm 89:52.
With which Thy enemies have scoffed. O Lord, with which they have scoffed at the delay of the
footsteps of Thy Messiah, O Lord.
Psalm 89:53.
… R. Levi said: “When you see generation after generation revile God, look for the feet of the
king Messiah.” By what verse did he justify his comment? By the verse When Thine enemies
have reviled Thee, O Lord, when they have reviled Thee—[they are] the footsteps of Thine
anointed (Ps. 89:52). And what words immediately follow? Blessed be the Lord for evermore.
Amen and Amen (Ps. 89:53)—[that is, when the Messiah comes, the Lord’s glory will be
evident to all the world all the time].
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Psalm 90:2.
87:5), this man and that man refers to the Messiah the son of Ephraim. By brought forth it is
meant that the Messiahs will be lifted up above the nations, as in the verse Before the
mountains were lifted up (Ps. 90:2).
Psalm 90:3.
Thou turnest man to contrition; and sayest: “Repent, ye children of men” (Ps. 90:3). R. Abbahu
bar Ze’era taught: Great is repentance, for it preceded the creation of the world. And what
was the call to repentance? A voice from heaven which cried out saying: “Repent, ye children
of men”.
Seven things, by two thousand years, preceded the creation of the world: the Torah, the
throne of glory, the Garden of Eden, Gehenna, repentance, the sanctuary in heaven, and the
name of the Messiah … and the name of the Messiah was engraved in a precious stone upon
the altar. And a divine voice proclaimed: Return, ye children of men. All the seven were borne
up by the power of the Holy One, blessed be He. Only after the Holy One, blessed be He,
created His world and created the sacred creatures, did He establish the firmament with all the
seven upon the horns of the creatures, as is said And over the heads of the living creatures
there was the likeness of a firmament (Ezek. 1:22).
Psalm 90:4.
… It has been taught in accordance with R. Kattina: Just as the seventh year is one year of
release in seven, so is the world: one thousand years out of seven shall be fallow, … and it is
also said, For a thousand years in thy sight are but as yesterday when it is past.
Psalm 90:4.
xxx quote … Make us glad according to the days wherein Thou hast afflicted us (Ps. 90:15):
According to the days that Thou didst afflict us in Babylon, in Media, in Greece, in Edom.
Messiah.” And how long is the “day” of the Messiah? R. Eliezer asserted: A thousand years, as
it is said For a thousand years in Thy sight are but a yesterday when it is past (Ps. 90:4).
Psalm 90:15.
… Make us glad according to the days wherein Thou hast afflicted us (Ps. 90:15): According to
the days that Thou didst afflict us in Babylon, in Media, in Greece, in Edom.
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it is said For a thousand years in Thy sight are but a yesterday when it is past (Ps. 90:4).
Psalm 92:1.
… and it is further said, A Psalm and song for the Sabbath day, meaning the day that is
altogether Sabbath.
Psalm 92:3.
Babylonian Talmud, ‘Arakin 13b.
… R. Judah said, … The harp of the messianic days, has eight cords as it is said: For the leader
on the Sheminith, [i.e., the eighth string]. The harp of the world to come has ten cords, as it is
said: With an instrument of ten strings, and with the psaltery; with a solemn sound upon the
harp.
Psalm 92:8.
like grass to cover the face of the earth, and all the wicked, themselves as iniquitous as their
works, flourishing, then you may look forward to the days of the Messiah. And Adam did not
say “Exalt the Lord!” until he saw that the wicked would be destroyed, as the verse ends They
shall be destroyed for ever (ibid.), and as another verse says, The sinners will cease out of the
earth (Ps. 104:35).
Psalm 92:11.
… But my horn shalt Thou exalt like the horn of the reem (Ps. 92:11). Like the reem whose
bullock. and his horns are like the horns of the reem: with them he shall push the people
David to slay him, as is said The kings of the earth stand up … against the Lord, and against His
anointed (Ps. 2:2); and all over the earth the children of Israel will be in great trouble. But
even in their trouble they will be like the fresh green olive, as is said I shall be moist with fresh
oil (Ps. 92:11).
Psalm 92:12.
And Mine eyes shall see my desire on them that look sharply at me (ibid.) means that the
children of Israel will see their wish come true in the fall of their enemies, for it is said Mine
eyes shall see my desire on them that look sharply at me.
Psalm 92:13.
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And The righteous shall flourish like the palm-tree (Ps. 92:13): Like the palm-tree, comely in its
appearance, with all its fruits sweet and good, the son of David will be comely in his
appearance, and all of his works will be sweet and good to the Holy One, blessed be He.
Psalm 93:2.
Thy throne is established of old (Ps. 93:2). This, His throne, is one of the six things that existed
in His thought before the creation of the world, namely, the throne of glory, the king Messiah,
the Torah, Israel, the sanctuary, and repentance. Of the throne of glory, it is written Thy
throne is established of old; of the king Messiah, it is written His name shall be continued
before the sun (Ps. 72:17).
Psalm 94:3.
And should you ask, in those years during which the Almighty will renew his world, as it is
written, And the Lord alone shall be exalted in that day, what will the righteous do?—The Lord
will make them wings like eagles’, and they will fly above the water, as it is written, Therefore
we will not fear, when the earth be removed and the mountains be carried into the midst of
the sea.
Psalm 95:7.
… R. Joshua b. Levi met Elijah standing by the entrance of R. Simeon b. Yohai’s tomb. He asked
him: ‘Have I a portion in the world to come?’ He replied, ‘If this Master desires it.’ R. Joshua b.
Levi said, ‘I saw two, but heard the voice of a third. He then asked him. ’When will the
Messiah come?’—Go and ask him himself,’ was his reply. ‘Where is he sitting?’—‘At the
entrance.’ And by what sign may I recognize him?’—‘He is sitting among the poor lepers: all of
them untie [them] all at once, and rebandage them together. whereas he unties and
rebandages each separately, [before treating the next], thinking, should I be wanted, [it being
time for my appearance as the Messiah] I must not be delayed [through having to bandage a
number of sores].’ … ‘This is what he said to thee, To-day, if ye will hear his voice.’
Psalm 95:7.
Midrash Rabbah, Exodus XXV, 12.
R. Levi said: If Israel kept the Sabbath properly even for one day, the son of David would come.
Why? Because it is equivalent to all the commandments; for so it says, For He is our God, and
we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to
His voice! (Ps. XCV, 7) … Hence, ‘To-day, [redemption cometh] if ye would but hearken to His
voice’; and just as we find that the son of David will come as a reward for the observance of all
commandments [one day], so also will he come for the observance of one Sabbath day,
because the Sabbath is equivalent to all commandments.
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The Midrash’s footnote after ‘(Ps. XCV, 7)’ is: ‘To-day (or, the day) is applied to the Sabbath,
and the verse interpreted: For … hand, i.e. He would redeem us, if we but hearkened to His
voice, in respect of the day, sc. the Sabbath.’
Psalm 95:7.
Midrash Rabbah, The Song of Songs V, 2, § 2.
… R. Levi said: Were Israel to practice repentance even for one day, forthwith they would be
redeemed, and forthwith the scion of David would come. How do we know? Because it says,
For He is our God, and we are the people of His pasture, and the flock of His hand. To-day, if
ye would but hearken to His voice (ib. XCV, 7).
Psalm 95:11.
Midrash Rabbah, Leviticus XXXII, 2.
… They will not enter into this rest, but they will enter into another rest.
The Midrash’s footnote to this reads: ‘On another occasion; namely, in the Messianic era.’
Psalm 96:7.
Midrash Rabbah, The Song of Songs IV, 8, § 2.
… Moreover, the nations will bring the Israelites themselves as a gift to the Messiah. How do
we know? Because it says, And they shall bring all your brethren out of all the nations for an
offering unto the Lord, upon horses, and in chariots, and in litters, and upon mules, and upon
swift beasts—kirkaroth (Isa. LXVI, 20). What is meant by ‘kirkaroth’? R. Berekiah said in the
name of R. Judah: Like old men who cannot ride in any kind of vehicle but can be carried about
in a litter. And so it is written, Give unto the Lord families, ye peoples (Ps. XCVI, 7). R. Aha
said: It is not written here, ‘Ye peoples, give unto the Lord the families,’ but ‘[Give .…] families,
ye peoples’, give unto the Lord glory and strength; that is: ‘When ye bring them, ye shall not
bring them contemptuously but with glory and strength.’
Psalm 96:7.
… And as soon as the nations of the earth come to the King Messiah, he will ask: “Are there
children of Israel among you? Bring them as gifts to me,” as it is said O ye peoples, bring
families unto the Lord (Ps. 96:7), that is, “O ye nations, bring the families of Israel unto me.” R.
Aha said: This verse also implies that the Messiah will say to the nations of the earth: “When
you bring the families of Israel to me, bring them not in contempt but in honor,” for the words
which follow, namely, Bring unto the Lord honor and strength, bring unto the Lord the honor
of His name (ibid.) mean “Bring unto the Lord those who gave honor to God’s name in the
world.”
Psalm 98:1.
… the Messianic age, Israel will utter Song, for it says, O sing unto the Lord a new song; for He
hath done marvelous things (Ps. XCVIII, 1).
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Psalm 98:1.
… But in the Messianic age, … At that time, they will recite a song in the masculine form (shir),
for it says, ’O sing unto the Lord a new song’ (Ps. XCVIII, 1).
Psalm 98:1.
enemies … O Lord … have reviled the footsteps of Thine anointed (Ps. 89:52); will not sing it
until by his hand there will have fallen that kingdom whose men have six fingers on each hand
and six toes on each foot, these being men of wicked Rome, of which it is said The toes of the
feet were part of iron, and part of clay (Dan. 2:42); will not sing it accordingly until there will
have fallen four sovereign nations by the Messiah’s hand, for it is said I will gather all nations
against Jerusalem to battle (Zech. 14:2), and directly after, it is said The Lord shall go forth and
fight against those nations (Zech. 14:3). Then will the children of Israel sing this song: O sing
unto the Lord a new song; for He hath done marvelous things (Ps. 98:1).
Psalm 48:17.
… That is R. Hiyya’s view too, for R. Hiyya said: It is not written, ‘Turn lebabekem (your hearts)
to the dance,’ but, Turn libekem (your hearts) to the dance (Ps. XLVIII, 17). This proves that the
Tempter will have no sway in the Messianic future.
The footnote in the Midrash reads: ‘E.V. ‘Mark ye well her ramparts’—le-helah. The Rabbis,
however, read it le-holah, which they derive from mehol, a dance, and interpret it as referring
to the life of happiness, as a dance, which the righteous will enjoy in the Messianic future.’
Psalm 102:16.
Midrash Rabbah, Genesis LVI. 10.
… WHERE THE LORD IS SEEN refers to it rebuilt and firmly established in the Messianic era, as
in the verse, When the Lord hath built up Zion, when He hath been seen in His glory (Ps. CII,
17).
Psalm 104:1.
Lord means the Torah, as it is said “And the tables were the work of God” (Ex. 32:16). And
what is to be the wage of the man who labors diligently in the Torah? His wage is glory and
majesty (Ps. 111:3). Hence Thou art clothed with glory and majesty.
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Psalm 104:35.
like the grass to cover the face of the earth, and all the wicked, themselves as iniquitous as
their works, flourishing, then you may look forward to the days of the Messiah. And Adam did
not say “Exalt the Lord!” until he saw that the wicked would be destroyed, as the verse ends
They shall be destroyed for ever (ibid.), and as another verse says, The sinners will cease out of
the earth (Ps. 104:35).
Psalm 110:1.
… R. Yudan said in the name of R. Hama: In the time-to-come, when the Holy One, blessed be
He, seats the lord Messiah at His right hand, as is said The Lord saith unto my lord: “Sit thou at
My right hand” (Ps. 110:1).
Psalm 110:1.
Midrash on Psalms, Book Five, Psalm 110, 4.
… Who, then, fought all the battles? It was the Holy One, blessed be He: He said to Abraham
Sit thou at My right hand and I shall fight the battles for thee. That God did so is not made
plain in the narrative. Who made it plain? David, who said: The Lord saith unto my lord: “Sit
thou at My right hand.” To the Messiah also it will be said And in mercy shall the throne be
established: and he shall sit to it in truth in the tent of David, judging (Isa. 16:5).
Psalm 110:2.
… AND THY STAFF alludes to the royal Messiah. as in the verse The staff of thy strength the
Lord will send out of Zion (Ps. CX, 2).
Psalm 110:2.
Midrash Rabbah, Numbers XVIII, 23.
… That same staff also is destined to be held in the hand of the King Messiah (may it be
speedily in our days!); as it says, The staff of thy strength the Lord will send out of Zion: Rule
thou in the midst of thine enemies (Ps. CX, 2).
Psalm 111:2.
Lord means the Torah, as it is said “And the tables were the work of God” (Ex. 32:16).
Psalm 111:3.
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Lord means the Torah, as it is said “And the tables were the work of God” (Ex. 32:16). And
what is to be the wage of the men who labors diligently in the Torah? His wage is glory and
majesty (Ps. 111:3). Hence Thou art clothed with glory and majesty.
Psalm 111:5.
… R. Joshua b. Levi commenced thus: He hath given teref [E.V. ‘food’] unto them that fear Him;
He will be ever mindful of His covenant (Ps. CXI, 5). Said R. Joshua b. Levi: In this world He hath
given wanderings (tiruf) unto them that fear Him; but in the Messianic future, ‘He will be ever
mindful of His covenant.’
Psalm 115:1.
… Now since there is the great Hallel, why do we recite this one? Because it includes [a
mention of] the following five things: The exodus from Egypt the dividing of the Red Sea, the
giving of the Torah [Revelation], the resurrection of the dead, and the pangs of Messiah … the
pangs of Messiah: Not unto us, O Lord, not unto us.
The ‘great Hallel’ is a Jewish buzz word for Psalms 113–118. “Hallel” means “to praise” and
Psalms 113 to 118 are just what the word implies; i.e. Psalms of Praise.
Psalm 116:1.
… That I may make the voice of thanksgiving be heard (Ps. XXVI, 7) applies to the sacrifices.
And tell of all thy wondrous works (ib.). This, said R. Abin, applies to the Hallel which contains
references to the past, references to the future, references to the present generations,
references to the days of the Messiah, and references to the days of Gog and Magog. Thus:
When Israel came forth out of Egypt (Ps. CXIV, I) is a reference to the past; Not unto us, O Lord
(ib. CXV, I) to the present generations; I love that the Lord should hear (ib. CXVI, 1) to the days
of the Messiah; …
Psalm 116:13.
salvation in the Messianic future, as it says, … I will lift up the cup of salvations, and call upon
the name of the Lord (Ps. CXVI, 13): it does not say ‘The cup of salvation’, but ‘The cup of
salvations’—one in the days of the Messianic future and one in the days of Gog and Magog.
Psalm 118:27.
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Midrash Sifre on Numbers § 41.
(i.e. may thy face shine through being in the presence of God). R. Nathan said: “[It means] ‘the
light of the shekina’ (which will come in the Messianic age), as it says (Isa. LX, 1): ‘Arise, shine,
for thy light has come, etc.’ For behold, darkness covereth the earth, etc.’ Cf. Ps. lxvii. 2; cxviii.
27.”
Psalm 119:34.
Teach me, O Lord, the way of Thy statutes; and I shall keep it unto the end (Ps. 119:33).
Solomon said: Happy is the man that findeth wisdom, and the man that obtaineth
understanding. For the merchandise of it is better than rubies: and all the things thou canst
desire are not to be compared unto her (Prov. 3:13, 14, 15). Three men-David, Solomon, and
the king Messiah-asked the Holy One, blessed be He, for wisdom … And of the king Messiah, it
is said A Psalm of Solomon. Give the king Thy judgments, O God (Ps. 72:1). Thus it is said Teach
me, O Lord, the way of Thy statutes. Why did he say Teach me? David meant: Do not tell me,
“Behold, the statutes are before Thee. Learn them by thyself.” Do Thou teach me. And he
goes on in the next verse: Give me understanding, that I keep Thy law (Ps. 119:34).
Psalm 119:165.
days shall the righteous flourish; and abundance of peace, till the moon be no more (Ps. 72:7);
Abundant peace shall have they that love Thy law (Ps. 119:165).…
Psalm 122:1.
Midrash Rabbah, Leviticus XXXI, 11.
… R. Hanin said: By reason of the merit of causing A LAMP TO BURN CONTINUALLY (XXVII, 20)
you will be worthy to welcome the lamp of the King Messiah. What is his reason? Because it
says, There will I make a horn to shoot up unto David, there have I ordered a lamp for Mine
anointed (Ps. CXXXII, 17), and it says, I rejoiced when they said unto me: Let us go unto the
house of the Lord (Ps. CXXII, 1)
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The Midrash has a footnote after this text which reads: ‘In the Messianic era when the divine
light shall shine again.’
Psalm 128:5.
Midrash Rabbah, Numbers VIII, 9.
… and it also says, ‘The Lord bless thee out of Zion,’ etc. And see thou the good of Jerusalem
all the days of thy life (ib. CXXVIII, 5) is an assurance that they will be privileged to see the good
of Jerusalem in the Messianic era.
Psalm 132:11.
Midrash on Psalms, Book Two, Psalms 42, 43.
… and Thy truth being the Messiah, son of David, as is written “The Lord hath sworn in truth
unto David; He will not turn from it: of the fruit of thy body will I set upon thy throne” (Ps.
132:11).
Psalm 132:14.
Midrash Rabbah, The Song of Songs VII, 5, § 3.
… Another explanation of Hadrach: this is the Messiah who will guide (hadrich) all humanity in
the way of repentance before the Holy One, blessed be He. ‘And in Damascus shall be His
resting-place.’ Is Damascus His resting-place? Is his resting-place any other than the Temple,
as it says, This is My resting-place for ever (Ps. CXXXII, 14)? He replied: Jerusalem will one day
expand on all sides until it reaches the gates of Damascus, and the exiles will come and rest
under it, to fulfill what is written, ‘And Damascus shall be His resting-place’; as if to say, As far
as Damascus is His resting-place.
Psalm 132:14.
A story. R. Eleazar ben Azariah and R. Eleazar the Modite sat engaged with the meaning of the
verse At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). R. Eleazar be
Azariah asked R. Eleazar the Modite: Can Jerusalem hold as many people [as will crowd into it
when it becomes His throne]? R. Eleazar replied: The Holy One will say to Jerusalem: Extend
thyself, enlarge thyself, receive thy hosts—Enlarge the place of thy tent, etc. (Isa. 54:2). R.
Johanan said: Jerusalem is destined to grow to the gates of Damascus. And the proof? The
verse The burden of the word of the Lord. In the land of Hadrak and in Damascus shall be His
resting place (Zech. 9:1). As to the meaning of Hadrak, R. Judah and R. Nehemiah differ.
According to R. Judah, the term Hadrak refers to the king Messiah, who will be rough (had)
with the nations and gentle (rak) with Israel. According to R. Nehemiah, Hadrak is actually the
name of a place. For R. Jose, son of a woman from Damascus, said: I am from Damascus and I
swear that a certain place there is called Hadrak. R. Judah then asked R. Nehemiah: If you take
Hadrak to be merely the name of a place, how do you construe the verse’s conclusion, namely,
and in Damascus shall be His resting place (ibid.)? R. Nehemiah replied: As a fig tree is narrow
at the base but spreads out at the top, so is Jerusalem destined to keep spreading out, and the
banished will come and find rest therein to fulfill the pledge in the words and in Damascus
shall be His resting place (ibid.). Here resting place refers to Jerusalem, as in the verse in
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which God said of Zion: This is My resting place for ever; here will I dwell; for I have desired it
(Ps. 132:14).
Psalm 132:17.
Midrash Rabbah, Leviticus XXXI, 11.
… R. Hanin said: By reason of the merit of causing A LAMP TO BURN CONTINUALLY (XXVII, 20)
you will be worthy to welcome the lamp of the King Messiah. What is his reason? Because it
says, There will I make a horn to shoot up unto David, there have I ordered a lamp for Mine
anointed (Ps. CXXXII, 17).…
The Midrash’s footnote after the word ‘horn’ reads: ‘the Messiah; metaphor.’ Indicating that
the word ‘horn’ in Psalm 132:17 is a metaphor for the Messiah.
Psalm 132:17.
There I will make sprout a glorious king for the house of David; I have prepared a lamp for My
Messiah.
In verse 10 the Targumist translated the Hebrew word as “anointed one” in v. 10 to Solomon
but as “My Messiah,” in v. 17. An anointed one is not necessarily the Messiah as in Is. 45:1,
with reference to Cyrus, so the context is what apparently makes the difference in the
interpretations.
Psalm 133:3.
Midrash Rabbah, Genesis LXV, 23.
… WHICH THE LORD HATH BLESSED—this hints at it being rebuilt and perfected in the
Messianic future, as it is said, For there the Lord commanded the blessing, even life for ever
(Ps. CXXXIII, 3).
Psalm 142:6.
Midrash Rabbah, Genesis LXXIV, 1.
… It is written, I have cried unto Thee, O Lord; I have said: Thou art my refuge, my portion in
the land of the living (Ps. CXLII, 6). But surely ‘The land of the living’ is none other than Tyre
and its environs, where there is plenty and everything is cheap; yet you say, ‘My portion in the
land of the living!’ It means, however, the land whose dead will be the first to be resurrected
in the days of the Messiah.
The Midrash’s footnote points out that the phrase ‘the land of the living’ is the reason why the
Rabbi interpreted as referring to the Messianic era. He believed that it was an illusion to the
resurrection.
Psalm 145:19.
Midrash Rabbah, Esther II, 14.
… But in the Messianic future, at the gathering of the exiles, God has said, … Who is it that
fulfills the desires of them that fear Him? It is the Holy One, blessed by He, of whom it is
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written, He will fulfill the desire of them that fear Him; He will also hear their cry, and will save
them (Ps. CXLV, 19).
Psalm 146:7.
Midrash Rabbah, Leviticus XXII, 10.
… R. Menahma and R. Bebai, and R. Aha and R. Johanan in the name of R. Jonathan
expounded: As recompense for what I have forbidden you, [says God], I have reserved
something for you.
The Midrash’s footnote after the words: ‘for you’ state: ‘In the Messianic era’. Indicating the
time when this verse applies is in the Messianic era.
Psalm 147:14.
… R. Yudan said: In the time-to-come, if a man be owed two gold coins by another, he will say
to him: “Let us go the king Messiah.” When they come to the king Messiah, the debtor will
say: “What do I owe thee? Is it gold? Go to, take it from [the dust] right here!” For in the
time-to-come gold and silver will be like dust before the king Messiah, as it is said Thy borders
shall make peace (Ps. 147:14).
Psalm 147:14.
will say: “Let us go and try our case before the king Messiah in Jerusalem” Upon reaching the
Proverbs
Proverbs 2:1.
My son, if you accept my words (Prov. 2:1)—on Mount Sinai God said: My children, if you
succeed in accepting My Torah and doing [what is in] it. I will save you from three
punishments: the war of Gog and Magog, the pangs of the Messiah[’s advent], and the
torment of Gehenna.
Proverbs 3:13.
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… Teach me, O Lord, the way of Thy statutes; and I shall keep it unto the end (Ps. 119:33).
understanding. For the merchandise of it is better than the merchandise of silver … She is
more precious than rubies: and all the things thou canst desire are not to be compared unto
her (Prov. 3:13, 14, 15). Three men—David, Solomon, and the king Messiah—asked the Holy
One, blessed be He, for wisdom … And of the king Messiah, it is said A Psalm of Solomon: Give
the king Thy judgments, O God (Ps. 72:1). Thus it is said Teach me, O Lord, the way of Thy
statutes. Why did he say Teach me? David meant: Do not tell me, “Behold, the statutes are
before Thee. Learn them by thyself.” Do Thou teach me. And he goes on in the next verse:
Give me understanding, that I keep Thy law (Ps. 119:34). Hence he said: Teach me, O Lord, the
way of Thy statutes.
Proverbs 3:14.
Proverbs 3:15.
Proverbs 6:11.
… And poverty will come calling upon you, And want, like a man with a shield (Prov. 6:11): This
refers to the King Messiah who will march in the future at the head of Israel, as it is said, Their
king marches before them, the Lord at their head (Micah 2:13).
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Proverbs 6:22.
… When thou walkest, it shall lead thee; when thou liest down, it shall watch over thee; and
when thou awakest, it shall talk with thee (Prov. 6:22). When thou walkest, it shall lead thee,
in this world; when thou liest down, it shall watch over thee, in the hour of death; and when
thou awakest, in the days of the Messiah, it shall talk with thee, in the world-to-come.
Proverbs 13:9.
… As soon as He saw the light that He had reserved for the righteous, He rejoiced, for it is said:
He rejoiceth at the light of the righteous.
‘the light of the righteous rejoiceth.’ is viewed in the footnote in the Talmud to refer to the
time to come.
Proverbs 13:12.
all her waste places (Isa. 51:3).
Proverbs 14:14.
… The dissembler (sug) in heart shall have his fill from his own ways, etc. (Prov. XIV, 14). What
is the meaning of ‘The sug in heart,’ etc.? R. Abba b. Kahana explained: The one whose heart is
full of dross (sigim) will ultimately ‘Have his fill from his own ways’. And a good man shall be
satisfied from himself (ib.) … He was one of the four people who of themselves learned to
know the Holy One, blessed be He … The Messiah likewise learned to know the Holy One,
blessed be He, by his own unaided effort. It was the same with Abraham.
Proverbs 19:21.
Many designs are in a man’s mind (Prov. 19:21) … Just as in the case of a plant, from the
moment you plant it, its place is recognizable, so too did God plant kingship in the Tribe of
Judah until the Messiah shall sprout froth, as it is said, The scepter shall not depart from Judah,
etc. (Gen. 49:10).
Proverbs 21:30.
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… There is no wisdom nor understanding nor counsel against the Lord; … Come and hear; for R.
Eleazar b. Zadok said: We used to leap over coffins containing bodies to see the Israelite kings.
Nor did they mean this to apply only to Israelite kings, but also to heathen kings, so that if he
should be privileged [to live to the time of the Messiah], he should be able to distinguish
between the Israelite and the heathen kings. Why so? Let us say, “There is no wisdom and no
understanding and no counsel before the Lord”?
Proverbs 23:23.
… What, then, is the Messiah to do? He is to read and study in the Torah which is called truth,
for it is said The ordinances of the Lord are true (Ps. 19:10); and it is also written Buy the truth,
and sell it not (Prov. 23:23). Hence it is said And he shall sit to it in truth.
Ecclesiastes
Ecclesiastes 1:9.
… The fifth interpretation makes it refer to the Messiah … Where will he lead them? From the
land of Israel to the wilderness of Judah, as it is said, Behold, I will allure her, and bring her
unto the wilderness (Hos. 11, 16); while some say to the wilderness of Shilon and Og, as it is
said, I will yet again make thee to dwell in tents, as in the days of the appointed season (ib. XII,
10). He who believes in him will live, and he who does not believe will depart to the Gentile
nations and they will put him to death. R. Isaac b. Marion said: Finally the Holy One, blessed
be He, will reveal Himself to them, and He will rain down manna upon them, And there is
nothing new under the sun (Ecc. 1, 9).
The footnote in the Talmud reads after this: ‘Whatever is destined to occur in the future
Redemption occurred in the first.’
Ecclesiastes 1:9.
will appear among Israel and then disappear from among them. And for how long will he
disappear from among them? R. Tanhuma said in the name of R. Hama who said it in the
name of R. Hoshaia, [and] R. Menahema said in the name of R. Hama bar R. Hanina: For forty-
five days. With reference to this period Scripture says, From the time that the continual burnt
shall be a thousand two hundred and ninety days (Dan. 12:11), and then goes on to say, Happy
is he that waiteth, and cometh to the thousand three hundred and five and thirty days (Dan.
refer? They refer to the period of forty-five days during which the Messiah, who will have
appeared among the children of Israel will disappear from among them again. [By way of
is written Therefore, behold, I will allure [Israel], and bring her into the wilderness. etc. (Hos.
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R. Isaac bar Marion said: At the end of the forty-five days, the Holy One will appear to the
children of Israel and bring down the manna [for them]. How do we know? Because that
which hath been is that which shall be, for there is nothing new under the sun (Ecc. 1:9).
Ecclesiastes 1:11.
There is no remembrance of former generations, nor shall there be any remembrance of the
ones that are to follow among the generations that shall be during the days of the King
Messiah.
“latter things,” understood as the end of time. This interpretation is probably and allusion to
the fact that the wonders of the Messianic age will surpass all others and make them to be
forgotten, based on Jer. 23:7f.
Ecclesiastes 7:24.
Behold, all that has happened from the beginning is already too remote for mortals to know;
and of the day of death and of the day when the King Messiah will come who can find it out by
his wisdom?
Ecclesiastes 10:11.
Babylonian Talmud, Ta’anith 8a.
… Resh Lakish said: What is the meaning of the verse, If the serpent bite before it is charmed,
then the charmer hath no advantage? In the Messianic age all animals will assemble and
come to the serpent and say to him, ’The lion claws [his victim] and devours him, the wolf
tears him and devours him, but as for thee what benefit dost thou derive?
His reply will be, The charmer hath no advantage.
Ecclesiastes 11:5.
Midrash Rabbah, Ecclesiastes XI, 1-5, I.
As THOU KNOWEST NOT WHAT IS THE WAY OF THE WIND (XI, 5). Seven things are concealed
from man, viz, the day of death, the day of consolation [from his troubles], the profundity of
divine judgment, the source from which one will profit, what is in the heart of his fellow, what
is in a woman’s conception, and when the kingdom of Edom [Rome] will fall. Whence do we
know this of the day of death? As it is said, For man also knoweth not his time (Ecc. IX, 12).
Whence is it of the day of consolation? As it says, I the Lord will hasten it in its due time (Isa.
LX, 22). Whence of the profundity of divine judgment? As it is said, For the judgment is God’s
(Deut. I, 17).
Ecclesiastes 11:7.
Midrash Rabbah, Ecclesiastes XI, 6, I.
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AND THE LIGHT IS SWEET, AND A PLEASANT THING IT IS FOR THE EYES TO BEHOLD THE SUN
(XI, 7). Sweet is the light of the Torah; AND A PLEASANT THING IT IS FOR THE EYES: happy is he
whose study enlightens him like the sun. R. Aha says: Sweet is the light of the World to Come;
happy is he who is worthy to behold that light, as it is stated, Moreover the light of the moon
shall be as the light of the sun (Isa. XXX, 26).
Ecclesiastes 11:8.
FOR IF A MAN LIVE MAY YEARS, LET HIM REJOICE (XI, 8): in the joy of the Torah; AND
REMEMBER THE DAYS OF DARKNESS: these are the days of evil, FOR THEY SHALL BE MANY.
The Torah which a man learns in this world Is VANITY in comparison with the Torah [which will
be learnt in the days] of the Messiah.
Ecclesiastes 12:1.
… ‘and the years draw nigh, when thou shalt say, I have no pleasure in them’ —this refers to
the Messianic era, wherein there is neither merit nor guilt.
Ecclesiastes 12:1.
Midrash Rabbah, Leviticus XVIII, 1.
… And the years draw nigh, when thou shalt say: I have no choice in them (ib.) means the days
of the Messiah in which there will be neither merit nor guilt.
Ecclesiastes 12:1.
Midrash Rabbah, Lamentations XXIII.
… ‘Before the evil days come’ (Ecc. XII, 2): these are the days of the exile. ‘And the years draw
nigh when thou shalt say, I have no pleasure in them’: neither prosperity nor calamity.
Ecclesiastes 12:1.
Midrash Rabbah, Ecclesiastes XII, 1.
… REMEMBER THEN THY CREATOR IN THE DAYS OF THY YOUTH, while in the possession of thy
strength. BEFORE THE EVIL DAYS COME. i.e. the days of old age; AND THE YEARS DRAW NIGH,
i.e. [the time of] sufferings. R. Hiyya b. R. Nehemiah said: It refers to the days of the Messiah
in which is neither merit nor guilt.
Song of Solomon
Song of Solomon 1:8.
Said the Holy One, blessed be He, to Moses the Prophet: If they wish to wipe out the
Dispersion, the congregation, which is likened to a beautiful maiden, and so that I Myself may
love her, let her walk in the ways of the righteous, and let her arrange her prayer-service
according to her prayer-leaders and the leaders of her generation; and let her teach her
children, who are comparable to kids, to go to the synagogue and to the school, and by the
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merit thereof they shall be provided for in the Dispersion until the time when I send the King
Messiah, who shall lead them gently to their tents, that is, the Temple which David and
Solomon, the shepherds of Israel, have built for them.
The Messianic interpretation may have been suggested by the pastorial imagery and the figure
of the shepherds.
Babylonian Talmud, Kethuboth 111a.
… And Rab Judah?—Another text also is available: I adjure you, O daughters of Jerusalem by
the gazelles, and by the kinds of the field, [that ye awaken not, nor stir up love, until it please]’
… And Rab Judah?—It is written in Scripture, That ye awaken not, nor stir up. And R. Zera?—
That text is required for [an exposition] like that of R. Levi who stated: ‘What was the purpose
of those six adjurations? Three for the purpose just mentioned and the others, that [the
prophets] shall not make known the end, that [the people] shall not delay the end, and that
they shall not reveal the secret to the idolaters’.
The Talmudic footnote refers to ‘the time of the end’ as: ‘Of the exile. The beginning of the
Messianic era.’
Song of Solomon 2:7a.
Midrash Rabbah, The Song of Songs II, 7, I.
… R. Helbo said: Four adjurations are mentioned here. God adjured Israel that they should not
rebel against the Governments, that they should not seek to hasten the end, that they should
not reveal their mysteries to the other nations, and that they should not attempt to go up from
the diaspora by force. For if they do, why should the King Messiah come to gather the exiles of
Israel? R. Onia said: He addressed to them four adjurations corresponding to the four
generations who tried to hasten the end and came to grief, namely, once in the days of
Amram, once in the days of Danai, once in the days of Ben Coziba, and once in the days of
Shuthelach the son of Ephraim, as it says, The children of Ephraim were as archers handling
the bow (Ps. LXXVII, 9).
Song of Solomon 2:7b.
Midrash Rabbah, Ecclesiastes XII, 9, I.
… Koheleth sought to fathom when the end would be, as it is said, That ye awaken not, nor stir
up love, until it please (S.S. II, 7). The Holy One, blessed be He, said to him: ‘I have already
recorded it in “The book of uprightness”, viz. For the day of vengeance that was in my heart,
and My year of redemption are come’ (Isa. LXIII, 4). R. Saul of Naveh taught in the name of R.
Simeon: Should a man tell you when the end of the redemption will occur, reply to him, ‘It is
written, “For the day of vengeance that was in My heart.” ’
The Talmudic footnote refers to the ‘the end’ as: ‘The advent of the Messiah’, and after the
Song of Solomon 2:7 quote there is a footnote which reads: ‘Heb. she-tehpaz, of the same root
as delight (hefez) in our text: hence the identification of the two, the verse from SS being
referred to the advent of the Messiah.’
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The Rabbis say: HARK MY BELOVED, BEHOLD HE COMES: this refers to Moses. When he came
and said to Israel, ‘In this month ye are to be redeemed,’ they said to him: ‘Our teacher Moses,
how can we be redeemed seeing that all Egypt is defiled with our idolatrous worship?’ He
replied: ‘Since God desires to deliver you, He takes no heed of your idolatry, but LEAPS OVER
THE MOUNTAINS, “mountains” being only a name for idolatry, as it says, They sacrifice upon
the tops of the mountains, and offer upon the hills (Hos. IV, 13). And in this month ye are to
be redeemed, as it says, “This month shall be unto you, etc.” ’
R. Judan and R. Hunia also gave different explanations. R. Judan in the name of R. Eliezer the
son of R. Jose the Galilean, and R. Hunia in the name of R. Eliezar b. Jacob, said: HARK MY
BELOVED, BEHOLD HE COMES: this refers to the Messiah. When he will say to Israel, ‘In this
month ye are to be redeemed,’ they will say to him, ‘How can we be delivered, seeing that the
Holy One, blessed be He, has sworn that He will subject us to the seventy nations?’ He will
give them two answers and say: ‘If one of you is carried away to Barbary and one to Sarmatia,
it is as if all of you had been carried off there. And again, this state levies troops from all the
world, from every nation, and so if one Cuthean or Barbarian comes and rules over you, it is as
if all of his nation had ruled over you and as if you has served the whole seventy nations.
Hence in this month you are to be delivered after all, as it says, “This month shall be unto you
the beginning of months, etc.” ’
… R. Nehemiah said: Hark! My beloved, he cometh (Song 2:8) … R. Yudan taught in the name of
R. Eliezar ben R. Jose the Galilean, and R. Huna taught in the name of R. Eliezer ben Jacob:
Hark! My beloved! behold, he cometh. That is, the king Messiah cometh. When he comes and
says to Israel. “In this month you shall be redeemed” they will ask: “Our master, O king
Messiah, how can we be redeemed? Has not the Holy One said that He will reduce us to
servitude among seventy nations?” Then the Messiah will make exactly clear by two
illustrations what God meant by His statement: (1) If only one of you is banished to Barbaria
and only another one of you is banished to Sarmatia, He will consider it as though all of you
had been banished. (2) Moreover, since this wicked kingdom—[Rome]—levies troops from
each and every nation, if a Cuthean comes and forces even only one of you into military
service, He will consider it as though the entire people of Israel were conscripted. If and
Ethiopian comes and forces even only one of you into military service, He will consider it as
though the entire people of Israel were conscripted. Hence, in whatever month circumstances
such as these occur, you shall be redeemed. This month shall be unto you the beginning of
months (Exod. 12:2)—[the beginning of your redemption].
Another explanation: MY BELOVED SPOKE AND SAID UNTO ME. He spoke through Elijah and
said through the Messiah. What did he say to me? RISE UP, MY LOVE, MY FAIR ONE, AND
COME AWAY.
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say to me? Rise up, My love, My fair one, and come away (ibid.), …
… For lo, the winter is past (ibid.)—that is, said R. Azariah, the wicked kingdom which enticed
mortals into a wintry way has passed on, the wicked kingdom alluded to in the verse “If thy
brother [Esau, from whom came Edom and Rome], the son of thy mother [Rebekah] … entice
thee … saying: ‘Let us go and serve other gods’ ” (Deut. 13:7). The rain is over and gone (Song
2:11) refers to the enslavement [under Edom] that is over and gone. The flowers appear on
the earth (Song 2:12).
… AND THE VOICE OF THE TURTLE IS HEARD IN OUR LAND: Who is this? This is the voice of the
Messiah proclaiming, How beautiful upon the mountains are the feet of the messenger of
good things (Isa. LII, 7).
… The flowers appear on the earth (Song 2:12), the flowers standing metaphorically, as R. Isaac
said, for the craftsmen in the verse “And the Lord showed me four craftsmen [who wreak
deliverance for Israel]” (Zech. 2:3). These craftsmen are Elijah, the king Messiah, Melchizedek,
and the priest who was anointed in time of war [to exhort the armies of Israel]. By the words
The time of singing is come (Song 2:12) is meant [the season when plants are pruned or cut
back—hence metaphorically speaking], the time has come for the foreskin to be cut; the time
has come for the wicked to be broken and cut down: “The Lord hath broken the staff of the
wicked” (Isa. 14:5); the time has come for the wicked kingdom to be rooted out of the world;
the time has come for the kingdom of heaven to be revealed: “And the Lord shall be king over
all the earth,” etc. (Zech. 14:9). And the voice of the turtle (tyyr) is heard in our land (Song
2:12), words which mean, according to R. Johanan, that the voice of the king Messiah, the
voice of the one who will lead us with great care through the final turnings (tyyr) of our
journey is heard in the land: “How beautiful upon the mountains are the feet of the messenger
of good tidings” (Isa. 52:7).
… THE FIG TREE PUTTETH FORTH HER GREEN FIGS. R. Hiyya b. Abba said: Shortly before the
days of the Messiah a great epidemic will come upon the world and the wicked will vanish.
AND THE VINES IN BLOSSOM GIVE FORTH THEIR FRAGRANCE: this refers to the survivors,
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spoken of in the verse, And it shall come to pass, that he that is left in Zion, and he that
remaineth in Jerusalem (ib. IV, 3).
… The fig tree drops [as into a grave] her unripe and sickly figs (Song 2:13). R. Hiyya bar Abba
said: In the days of the Messiah a great pestilence will come, and the lives of the wicked will
come to an end. And the vines in blossom give forth their fragrance (Song 2:13). This verse
refers to the ones that are left to live: “And it shall come to pass, that he that is left in Zion, and
he that remaineth in Jerusalem shall be called holy” (Isa. 4:3).
… UPON THE MOUNTAINS OF BETHER: R. Judan said: This means, so that the alien powers
receive punishment (bether) for their rapacity. R. Levi b. Haitha said: When the state [Rome]
falls towards (bathar) the thorn. R. Berekiah said: Said the Holy One, blessed be He: ‘Even if I
have no complaint against them save of what they did in Bethar, my judgment shall be
executed on them.’ What did they do in Bethar? R. Johanan said: The emperor Hadrian slew
in Bethar four hundred myraids of thousands of human beings.
The footnote in the Midrash after the word ‘thorn’ reads: ‘Rome is elsewhere likened to a
thorn, because it always tearing its subject states with constant demands for taxes. R. Levi
says that the Messiah will come when Rome itself will fall toward a thorn, i.e. become
lacerated or torn. This translation follows Levy.’ The footnote after the word ‘human beings’
reads: ‘The Bar-Cochba revolt (132–135 ce) ended with the disastrous defeat at Bethar, where
an incredible number were slain (v. Margolis and Marx, A History of the Jewish People, p.
215)’.
Your two deliverers who are destined to deliver you, the Messiah the son of David and the
Messiah the son of Ephraim, are like Moses and Aaron, the sons of Jochebed, who are likened
to two fawns, twins of a gazelle; who, by their merit, shepherded the people of Israel in the
wilderness for forty years, supplying them with manna, fattened fowl, and with the water of
the well of Miriam.
… In the Messianic era the sun and moon will suffer humiliation; as it is said: Then the moon
shall be confounded, and the sun ashamed; for the Lord of Hosts will reign in Mount Zion, and
in Jerusalem, and before His elders shall be glory (Isa. XXIV, 23). The stars, however, will not
be humiliated. Thus will it be with Abraham, and Isaac, whose faces in the hereafter will
blanch on account of their children; Abraham’s because of Ishmael and the sons of Keturah;
Isaac’s on account of Esau and his chiefs. And as the stars will suffer no humiliation, so also
will Jacob suffer no humiliation, for he will not need to feel shame; as it is said: Jacob shall not
now be ashamed, neither shall his face now wax pale (ib. XXIX, 22). Why? When he seeth his
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children, the work of My hands, etc. (ib. 23); because they are all of them righteous; [as it
says,] Thou art all fair, my love (S.S. IV, 7).
lifted up above the nations, as in the verse Before the mountains were lifted up (Ps. 90:2). And
the nations will bring gifts to the King Messiah, as it is said Gifts (tasuri) from the head of
Amana (Song 4:8).
Midrash Rabbah, The Song of Songs IV, 8, 2.
LOOK FROM THE TOP OF AMANA. R. Hunia said in the name of R. Justa: The exiles are
destined to break out into song when they reach the Taurus Munus, and the nations of the
world are destined to bring them like princes to the Messiah. How do we know? Because it
says, LOOK (TASHURI) FROM THE TOP OF AMANA; the word TASHURI indicates an offering. as
it says, There is not a present (teshurah) to bring to the man of God (I Sam. IX, 7). (It is fitting,
but I am not fitting.) Have I not already done as much for you in the days of Hazael, as we
read, So Hazael went to meet him, and took a present with him, even of every good thing of
Damascus, forty camels’ burden (II Kings VIII, 9)?
The footnote in the Midrash after ‘the days of Hazael’ reads: ‘This returns to the text. God
supports the promise that the nations will bring Israel back as princes (or will bring a gift to the
Messiah, according to another reading) by pointing out that He has already caused Hazael, a
prince of Damascus, to bring gifts to Elisha, and he was the precursor of the nations bringing
gifts to the Messiah. AMANA is thus an allusion to Damascus; cf. II Kings V, 12 (Y.K.).’
Midrash Sifre on Numbers, 84
… They went to Edom; and the Shekina went with them, as it is said (Isa. lxiii. I): “Who is He
return with them; as it is said (Num. XXX, 3): “And the Lord thy God will bring back thy
captivity.” It does not say “we-heshib, ” but “we-shab,” that is, He Himself will return. Again
it says (Song iv, 8): “Come with me from Lebanon, my spouse, with me from Lebanon.”
Midrash Rabbah, Leviticus IX, 6.
… And the following verse supports R. Jose b. Hanina: Awake, O [thou of the] north; and come
thou [of the] south (S.S. IV, 16) … Or, the Messianic King whose place is in the north will come
and rebuild the Sanctuary which is situated in the south. This is [indicated by] what is written: I
have roused up one from the north, and he is come (Isa. XLI, 25).
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… Another exposition: The expression, ‘Awake, O north wind’ teaches that the winds will, in
the Messianic era, enter into a spirit of rivalry with one another. The south wind will say: ‘I
shall bring back the captivity of Teman and that of the Hagrites and the entire south’, while the
north wind will say: ‘I will bring back the northern captivity’.
Midrash Rabbah, The Song of Songs IV, 16, I.
… Now this supports R. Jose b. Hanina: AWAKE, THOU NORTH WIND, AND COME, THOU
SOUTH. AWAKE, THOU NORTH WIND refers to the burnt offering which was slaughtered on
the north side of the Temple court. Why is the word AWAKE addressed to it? Because it was
something which, so to speak, was asleep and had to be awakened. AND COME, O SOUTH
WIND: this refers to the peace offerings which were slaughtered on the south side of the
Temple court [also]. Why is the word COME addressed to it? Because it was something new.
R. Abba b. Kahana and R. Hanina b. Papa and R. Joshua in the name of R. Levi say: The
following verse also supports R. Jose: This is the law of the burnt offering: that is the burnt-
offering (Lev. VI, 2)—namely, which the Bnei Noah offered originally. But when it comes to the
peace-offerings the text says, And this is the law of the sacrifice of peace offerings, not ‘which
they did offer’, but Which one may offer (ib. VII, 11)—from now onward. What does R. Eleazar
make of this verse, AWAKE, O NORTH WIND, AND COME, THOU SOUTH? He explains: When
the exiles who are living in the north shall bestir themselves and come and encamp in the
south, as it says, Behold I will bring them from the north country, and gather them from the
uttermost parts of the earth (Jer. XXXI, 8). When Gog and Magog who live in the north shall
come and fall upon the south, as it says, And I will turn thee about and lead thee on, and will
cause thee to come up (Ezek. XXXIX, 2). When the Messiah who is in the north shall awake and
come and build the Temple which is in the south, as it says, I have roused up one from the
north, and he is come (Isa. XLI, 25),
Midrash Rabbah, The Song of Songs V, 2 § 2.
HARK! MY BELOVED KNOCKETH: by the hand of Moses, when he said, [And Moses said:] Thus
saith the Lord: About midnight will I go out into the midst of Egypt (Ex. XI, 4). OPEN TO ME. R.
Jassa said: The Holy One, blessed be He, said to Israel: ‘My sons, present to me an opening of
repentance no bigger than the eye of a needle, and I will widen it into openings through which
wagons and carriages can pass’. R. Tanhuma and R. Hunia and R. Abbahu in the name of Resh
Lakish said: It is written, Let be (harpu), and know that I am God (Ps. XLVI, 11). Said the Holy
One, blessed be He, to Israel: ‘Let go your evil deeds and know that I am God.’ R. Levi said:
Were Israel to practice repentance even for one day, forthwith they would be redeemed, and
forthwith the scion of David would come. How do we know? Because it says, For He is our
God, and we are the people of His pasture, and the flock of His hand. To-day, if ye would but
hearken to His voice (ib. XCV, 7).
Midrash Rabbah, The Song of Songs VII, 7, I.
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… How fair thou art in this world, (and how pleasant art thou in the days of the Messiah).…
Midrash Rabbah, The Song of Songs VII, 5 § 3.
… WHICH LOOKETH TOWARD DAMASCUS. R. Johanan said: Jerusalem will in the time to come
extend as far as the gates of Damascus, as it says, The burden of the word of the Lord, In the
land of Hadrach, [and in Damascus shall be His resting-place] (Zech. IX, 1). What is ‘Hadrach’?
R. Judah and R. Nehemiah gave different answers. R. Judah said: It is a place called Hadrach.
Said R. Jose b. Durmaskis to him: By the [Temple] service! I am from Damascus, and there is a
place there called Hadrach. R. Nehemiah said: It is the Messiah, who is both sharp and soft
(had we-rach)—sharp to the other nations and soft to Israel. Another explanation of Hadrach:
this is the Messiah who will guide (hadrich) all humanity in the way of repentance before the
Holy One, blessed be He. ‘And in Damascus shall be His resting place.’
Your two deliverers who are destined to deliver you, the Messiah the son of David and the
Messiah the son of Ephraim, are like Moses and Aaron, the sons of Jochebed, who are likened
to two fawns, twins of a gazelle.
… This signifies: If you have fulfilled the Torah you may expect Elijah, to whom I said: Go return
on thy way to the wilderness of Damascus (I Kings XIX, 15) and of whom it says, Remember ye
the law of Moses My servant … Behold, I will send you Elijah the prophet, etc. (Mal. III, 22ff.).
The footnote in the Midrash after the words ‘expect Elijah’ reads: ‘The herald of the Messianic
era.’
And when it shall be the will of the Lord to deliver His people from the Dispersion, He shall say
to the King Messiah: "Already the time of the End of the Dispersion has been fulfilled. The
merit of the righteous is a fragrant to Me as the fragrance of spices. And the sages of the
generation are gathered at the gates of the academy engaging in scholarly discourse and in
words of Torah. Arise, now, and accept the kingdom which I have stored away for you.
And at that time the King Messiah will be revealed to the congregation of Israel. The children
of Israel shall say to him: “Come, be a brother to us, and let us go up to Jerusalem and imbibe
the explanations of the Torah with you as a suckling child sucks the breasts of its mother. For,
during the time that I wandered outside of my land, when I would remember the name of the
great God and would sacrifice myself for His Godhead, even the nations of the earth did not
despise me”.
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I will conduct you, O King Messiah, and take you into my Temple, that you may teach me to
fear the Lord and to walk in His way. There we will partake of the feast of Leviathan, and we
will drink the old wine which has been concealed in its grapes from the day when the world
was created, and from pomegranates, the fruit make ready for the righteous in the Garden of
Eden.
In 8:2, the feast of Leviathan is introduced. In the apocalypses Leviathan and Behemoth are
mentioned, with intimations of their Messianic purpose. In rabbinic thought they assume
greater proportions in later legends, as the food of the Messianic banquet, preserved from the
fifth day. The special Messianic elixir, wine preserved in its grapes since Creation, is also
mentioned in the Talmud. That the pomegranate will be food for the righteous in Paradise, or
that they will drink of its juice, is a novel creation by Jewish legend by the author of this
Targum, probably suggested by the Hebrew text itself in 8:2.
The King Messiah shall say: “I adjure you, O my people, house of Israel! Why do you contend
with the nations of the earth in order to get out of the Dispersion, and why do you rebel
against the armed might of Gog and Magog? Would that you might wait but a little longer,
until the nations who have gone up to wage war against Jerusalem are destroyed, and after
that the Master of the world shall remember for your sake the love of the righteous, and it
shall be His will to deliver you”.
Verse 8:4 sounds a Messianic note that remains influential in some quarters to this day.
Deliverance must be divine act, not human, and even the Messiah is only a symbol. The Jewish
people is not to strive for victory and vindication by itself, but to wait for divine intervention.
An extreme Orthodox wing of Judaism to this day is opposed to the modern Zionist ideal on
these grounds.
Isaiah
Isaiah 1:7.
Midrash Rabbah, Lamentations XXI.
… R. Jose b. Halafta said: Whoever knows how many years Israel worshipped idols also knows
when the son of David will come; and we have three verses to support this statement … R.
Simeon b. Lakish said: [It may be derived from] Your land, strangers devour it in your presence
(Isa. I, 7); i.e. as against what you have done, strangers devour it.
Isaiah 1:25.
… R. Simlai said in the name of R. Eleazar, son of R. Simeon: The son of David will not come
until all judges and offices are gone from Israel, as it is written, And I will turn my hand upon
thee, and purely away thy dross and take away all thy tin: And I will restore thy judges as at
first … R. Papa said: When the haughty cease to exist [in Israel] the magi shall cease [among
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the Persians]; when the judges cease to exist [in Israel], the chiliarchi shall cease likewise.
Now, ‘when the haughty cease to exist, the magi shall also cease,’ as it is written, And I will
purely purge away thy haughty ones and take away all thy tin.
Isaiah 1:25.
… And when the exiles are assembled, judgment will be visited on the wicked, as it says, And I
will turn my hand thee and purge away thy dross as with lyre.
Isaiah 1:26.
… and it is written further. And I will restore thy judges as the first.
… But the destruction of the transgressors and of the sinners shall be together, and they that
forsake the Lord shall be consumed.
Isaiah 1:27.
Ulla said: Jerusalem shall be redeemed only by righteousness, as it is written, Zion shall be
redeemed with judgment, and her converts with righteousness.
Isaiah 1:28.
… and presumptuous sinners are included with them, as it is written, But the destruction of the
transgressors and of the sinners shall be together, and they that forsake the Lord shall be
consumed.
Isaiah 2:2.
… THAT WHICH SHALL BEFALL YOU IN THE END OF DAYS … R. Judah said: He showed them the
rebuilding of the Temple, as you read, And it shall come to pass in the end of days, that the
mountain of the Lord’s house shall be established (Isa. II, 2).
Isaiah 2:4.
Babylonian Talmud, Shabbath 63a
… R. ELIEZER SAID: THEY ARE ORNAMENTS FOR HIM. BUT THE SAGES MAINTAIN, THEY ARE
MERELY SHAMEFUL. FOR IT IS SAID, AND THEY SHALL BEAT THEIR SWORDS INTO
PLOWHARES, AND THEIR SPEARS INTO PRUNINGHOOKS: NATION SHALL NOT LIFT UP SWORD
AGAINST NATION, NEITHER SHALL THEY LEARN WAR ANY MORE.
Isaiah 2:4b.
Babylonian Talmud. Shabbath 63a
… R. ELIEZER SAID: THEY ARE ORNAMENTS FOR HIM. It was taught: Said they [the Sages] to R.
Eliezer: Since they are ornaments for him, why should they cease in the days of the Messiah?
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Because they will not be required, he answered, as it is said, nation shall not lift up sword
against nation.
Isaiah 2:7-8.
… Another interpretation: Thou didst wax fat, thou didst grow thick, thou didst become gross:
This refers to the three generations preceding the days of the Messiah, as it is said, Their land
also is full of silver and gold, neither is there any end of their treasures … Their land also is full
of idols; every one worshipeth the work of his own hands, that which his own fingers have
made (Isa. 2:7-8).
Isaiah 2:11.
And should you ask, in those years during which the Almighty will renew his world, as it is
written, And the Lord alone shall be exalted in that day.
Isaiah 2:11.
… Even as R. Zera, who, whenever he chanced upon scholars engaged thereon [i.e., in
calculating the time of the Messiah’s coming], would say to them: I beg of you, do not
postpone it, for it has been taught: Three come unawares: Messiah, a found article and a
scorpion.
R. Kattina said: Six thousand years shall the world exist, and one [thousand, the seventh], it
shall be desolate, as it is written, And the Lord alone shall be exalted in that day.…
It has been taught in accordance with R. Kattina: Just as the seventh year is one year of release
in seven, so is the world; one thousand years out of seven shall be fallow, as it is written, And
the Lord alone shall be exalted in that day; …
Isaiah 2:17.
… The next world was created with a yod: as the yod has bent [curved] back, so are the wicked:
their erectness shall be bent and their faces blackened [with shame] in the Messianic future, as
it is written, And the loftiness of man shall be bowed down (ib. II, 17).
Isaiah 2:18.
… What will he [the wicked] say? And the idols shall utterly pass away (ib. 18).
Isaiah 3:3.
… This refers to the Messiah, of whom it also says, I will raise unto David a righteous shoot
(zemah zaddik), and he shall reign as king and prosper, and he shall execute justice and
righteousness in the land. The captain of fifty (Isa. III, 3).
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Isaiah 3:10.
… and ‘good’ means only the righteous, for it is said: Say ye of the righteous that he is good.
Isaiah 4:2 .
At that time, the Messiah of the Lord shall be a joy and an honor, and those who fulfill the
Torah shall be great and glorious to the remnant of Israel.
‫“ צמח‬branch,” is a favorite Messianic term that is used here with the name of the Lord.
Isaiah 4:3.
… [The] Tanna debe Eliyyahu [states]: The righteous, whom the Holy One, blessed be He, will
resurrect, will not revert to dust, for it is said, And it shall come to pass, that he that is left in
Zion and he that remaineth in Jerusalem, shall be called holy, even every one that is written
among the living in Jerusalem; just as the Holy One endures for ever, so shall they endure for
ever.
A footnote after the word ‘dust’ in the Soncino edition of the Talmud reads: “In the interval
between the Messianic era and the time of the world to come; but their flesh will remain
intact upon them until they live again in the future.”
Isaiah 4:3.
Midrash Rabbah, Song of Songs II. 13, 4.
… THE FIGTREE PUTTETH FORTH HER GREEN FIGS. R. Hiyya b. Abba said: Shortly before the
days of the Messiah a great epidemic will come upon the world and the wicked will vanish.
AND THE VINES IN BLOSSOM GIVE FORTH THEIR FRAGRANCE: this refers to the survivors,
spoken of in the verse, And it shall come to pass, that he that is left in Zion, and he that
remaineth in Jerusalem (ib. IV, 3).
Isaiah 4:3.
(ibid.)—that is, said R. Azariah, the wicked kingdom which enticed mortals into a wintry way
has passed on, the wicked kingdom alluded to in the verse “If thy brother [Esau, from whom
came Edom and Rome], the son of thy mother [Rebekah] … entice thee … saying: ‘Let us go
and serve other gods’ ” (Deut. 13:7). The rain is over and gone (Song 2:11) refers to the
enslavement [under Edom] that is over and gone. The flowers appear on the earth (Song
2:12), the flowers standing metaphorically, as R. Isaac said, for the craftsmen in the verse “And
the Lord showed me four craftsmen [who wreak deliverance for Israel]” (Zech. 2:3). These
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craftsmen are Elijah, the king Messiah, Melchizedek. and the priest who was anointed in time
of war [to exhort the armies of Israel] … By the words The time of singing is come (Song 2:12) is
meant [the season when plants are pruned or cut back—hence metaphorically speaking], the
time has come for the foreskin to be cut; the time has come for the wicked to be broken and
cut down: “The Lord hath broken the staff of the wicked” (Isa. 14:5); the time has come for the
wicked kingdom to be rooted out of the world; the time has come for the kingdom of heaven
to be revealed: “And the Lord shall be king over all the earth.” etc. (Zech. 14:9). And the voice
of the turtle (twr) is heard in our land (Song 2:12), words which mean, according to R. Johanan,
that the voice of the king Messiah, the voice of the one who will lead us with great care
through the final turnings (tyyr) of our journey is heard in the land: “How beautiful upon the
mountains are the feet of the messenger of good tidings” (Isa. 52:7). The fig tree drops [as into
a grave] her unripe and sickly figs (Song 2:13). R. Hiyya bar Abba said: In the days of the
Messiah a great pestilence will come, and the lives of the wicked will come to an end. And the
vines in blossom give forth their fragrance (Song 2:13). This verse refers to the ones that are
left to live: “And it shall come to pass, that he that is left in Zion, and he that remaineth in
Jerusalem shall be called holy” (Isa. 4:3).
Isaiah 4:4.
… In the Messianic future? When the Lord shall have washed away the filth of the daughters
of Zion (ib. IV, 4).
Isaiah 4:5.
… The Holy One, blessed be He, said: [‘Because] you have made curtains of goats’ hair
[therefore] will I protect you with a cloud in the Messianic Age,’ for it says, And the Lord will
create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke
by day, etc. (Isa. IV, 5).
Isaiah 4:6.
Babylonian Talmud, Sukkah 2a-2b.
… R. Zera replied: From the following verse, And there shall be a booth for a shadow in the
daytime from the heat … Nor do they agree with R. Zera, since that verse refers to the
Messianic age.
A footnote after the word ‘Messianic age’ in the Soncino edition of the Talmud states: ‘When
there shall be booths for shelter against heat etc.’
Isaiah 4:6.
In the Messianic future?… And there shall be a pavilion for a shadow in the day-time from the
heat (Isa. IV, 6).
Isaiah 6:13.
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… R. Zera said: R. Jeremiah b. Abba stated, ‘In the generation which the son of David will come
there will be prosecution against scholars’. When I repeated this statement in the presence of
Samuel, he exclaimed, [There will be] test after test, for it is said in Scripture, And if there be
yet a tenth in it, it shall again be eaten up.
A footnote after the words ‘son of David’ in the Soncino edition of the Talmud reads: ‘The
Messiah’.
Isaiah 7:21.
… And it shall come to pass (we-hayah) in that day, that a man shall rear a young cow, etc. (ib.
VII, 21).
A footnote at the end of this reference in the Soncino edition of the Talmud reads: ‘This refers
to the Messianic era’.
Isaiah 7:21.
… In the Messianic future? And it shall come to pass in that day, that a man shall rear a young
cow, and two sheep (Isa. VII, 21).
Isaiah 8:14.
… When the wine took effect, they began by saying: The son of David cannot appear ere the
two ruling houses in Israel shall have come to and end, viz., the Exilarchate in Babylon and the
Patriarchate in Palestine, for it is written, And he shall be for a Sanctuary, for a stone of
stumbling and for a rock of offense to both houses of Israel.
A footnote after the words ‘son of David’ in the Soncino edition of the Talmud reads: ‘I.e., the
Messiah’.
Isaiah 9:5.
The prophet announced to the house of David that: “A boy has been born unto us, a son has
been given unto us, who has taken the Torah upon himself to guard it; and his name has been
called by the One who gives wonderful counsel, the Mighty God, He who lives forever:
‘Messiah,’ in whose day peace shall abound for us”.
Isaiah 9:6.
AND COMMAND THOU THE PEOPLE, SAYING (II, 4) … Another explanation: He said to him: ‘I
have yet to raise up the Messiah,’ of whom it is written, For a child is born unto us (Isa. IX, 5).
This Midrash gives the evidence that Jewish thought agrees with Christianity’s belief that Isaiah
9:6 is a Messianic passage.
Isaiah 9:6.
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9:6 The prophet announced to the house of David that: “A boy has been born unto us, a son
has been given unto us, who has taken the Torah upon himself to guard it; and his name has
been called by the One who gives wonderful counsel, the Mighty God, He who lives forever:
‘Messiah,’ in whose day peace shall abound for us. 9:6 He shall make great the dignity of those
who labor in the Torah and of those who maintain peace, without end; on the throne of David
and over his kingdom, to establish it and to build it in justice and in righteousness, form this
time forth and forever. This shall be accomplished by the Memra of the Lord of Hosts.”
Isaiah 9:7.
… Of the increase of his government and peace there shall be no end .
Thought by many to refer to Hezekiah as the Messiah.
Isaiah 9:7.
Midrash Rabbah, Genesis XCVII. New Version.
… R. Johanan said: Tiberias will confer [greatness] upon the Messiah, as it says, The foot shall
tread it down, even the feet of the poor (ib. 6); what follows this? And a throne is established
through mercy (ib. XVI, 5).…
What does this mean? Said R. Johanan: It alludes to the righteous, who in this would are like
one sitting in darkness and gloom. In that hour the Holy One, blessed be He, will render to the
righteous reward without end and without limit. Happy are the righteous who increase Torah
[learning] and pursue peace for Israel, for they are requited for their labour with a limitless and
endless reward for all eternity, as it says, That the government may be increased, and of peace
there be no end (Isa. IX, 6).
A footnote after the Isa. IX, 6 reference states: ‘The Midrash interprets: To him who increases
the government (rule, of the Torah, by disseminating it) and peace, there is no end to his
reward.’
Isaiah 9:7.
… And give thee peace. Peace at thy coming in and peace at thy going out. Peace with all
men. R. Hananya, the segan of the priests, says: “ ‘And give thee peace’; i.e. in thine own
house.” R. Nathan says: “This refers to the peace of the kingdom of the house of David (the
Messianic kingdom), as it is said (Isa. IX. 6): ‘Of the increase of his government and peace there
shall be no end.’ ”
Isaiah 10:27.
It shall come to pass at that time, that his tyranny shall be removed from you, and his yoke
from upon your neck, and the nations shall be shattered before the Messiah.
Isaiah 10:34.
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Midrash Rabbah, Lamentations I. 16, 51.
… What is the name of King Messiah?… ‘Did I not tell you at his coming [the Temple] was
destroyed and at his coming it will be rebuilt’? R. Abun said: Why should I learn this from an
Arab when there is an explicit text wherein it is stated, And Lebanon shall fall by a mighty one
(Isa. X, 34),.…
Isaiah 11:1.
Midrash Rabbah, Lamentations I. 16, 51.
… What is the name of the King Messiah?… ‘Did I not tell you at his coming [the Temple] was
destroyed and at his coming it will be rebuilt’? R. Abun said: Why should I learn this from an
Arab when there is an explicit text wherein it is stated, And Lebanon shall fall by a mighty one
(Isa. X, 34), which is followed by, And there shall come forth a shoot out of the stock of Jesse,
and a twig shall grow forth out of his roots (ib. XI, I).
Isaiah 11:1.
means the King Messiah, of whom it is said And there shall come forth a shoot out of the stock
of Jesse … And the spirit of the Lord shall rest upon him … And he shall not judge after the sight
of his eyes, neither decide after the hearing of his ears; but with righteousness shall he judge
the poor, and decide with equity for the meek of the land (Isa. 11:1a, 3b–c, 4a).
Isaiah 11:1.
And a king shall come forth from the sons of Jesse, and the Messiah shall be anointed from
among his children’s children. And upon him shall rest the spirit of divine prophecy, the spirit
of wisdom and sagacity, the spirit of counsel and might, the spirit of knowledge and fear of the
Lord. And the lord shall bring him near to the worship of Him. He shall not judge according to
the sight of his eyes, not shall he reprove according to the hearing of ears. But he shall judge
the poor in truth, and shall reprove in faithfulness for the needy of the people. He shall smite
the guilty of the land with the word of his mouth, and with the speech of his lips he shall slay
Armilus the wicked. The righteous shall surround him, and the faithful shall be near him.
Isaiah 11:2.
Babylonian Talmud, Sanhedrin 93a-93b.
… R. Tanhum said: Bar Kappara expounded in Sepphoris: What is meant by, These six of barley
gave he to me? What are ‘six of barley’? Shall we say it is meant literally? But was it Boaz’s
David, Messiah, Daniel, Hananiah, Mishael and Azariah. David, for it is written, Then answered
one of the servants, and said, Behold, I have seen a son of Jesse, the Bethlehemite, that is
cunning in playing, and a mighty valiant man, and a man of war, and understanding in matters,
…
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The Messiah—as it is written, And the spirit of the Lord shall rest upon him, the spirit of
wisdom and understanding, the spirit of counsel and might, the spirit of knowledge of the fear
of the Lord. And shall make him of quick understanding [wa-hariho] in the fear of the Lord.
Isaiah 11:2.
… AND THE SPIRIT OF GOD HOVERED: this alludes to the spirit of Messiah, as you read, And the
spirit of the Lord shall rest upon him (Isa. XI, 2).
Isaiah 11:2.
Another reason why “attudim” is written in full and the other word with a superfluous waw. It
alludes to the six sons descended form Nahshon who were possessed of six blessings. They are
the following: David, the Messiah, Daniel, Hananiah, Mishael, and Azariah. How do we know it
of David? Because it is written, ‘Skilful in playing’, etc. (I Sam. XVI, 18). ‘The Messiah’?
Because it is written, And the spirit of the Lord shall rest upon him; the spirit of wisdom and
understanding (Isa. XI, 2), …
Isaiah 11:2.
… R. Judah b. Simon said: The meaning is that as a reward for, AND HE MEASURED SIX BARLEYS
AND LAID [THEM] ON HER, he was vouchsafed that there should arise from her six righteous
men, each one of them possessing six outstanding virtues, viz. David, Hezekiah, Josiah,
Hananiah, Mishael and Azariah, Daniel, and the Messiah … The Messiah, as it is said, And the
spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, etc. (Isa. XI, 2).
Isaiah 11:3.
Babylonian Talmud, Sanhedrin 93a-93b.
… R. Tanhum said: Bar Kappara expounded in Sepphoris: What is meant by, These six of barley
gave he to me? What are ‘six of barley’? Shall we say it is meant literally? But was it Boaz’s
David, Messiah, Daniel, Hananiah, Mishael and Azariah. David, for it is written, Then answered
one of the servants, and said, Behold, I have seen a son of Jesse, the Bethlehemite, that is
cunning in playing, and a mighty valiant man, and a man of war, and understanding in matters,
…
The Messiah—as it is written, And the spirit of the Lord shall rest upon him, the spirit of
wisdom and understanding, the spirit of counsel and might, the spirit of knowledge of the fear
of the Lord. And shall make him of quick understanding [wa-hariho] in the fear of the Lord.
Isaiah 11:3.
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Isaiah 11:3b.
Raba said: He smells [a man] and judges, as it is written, and he shall not judge after the sight
of his eyes, neither reprove after the hearing of his ears, yet with righteousness shall he judge
the poor.
(Bar Koziba reigned two and a half years, and then said to the Rabbis, ‘I am the Messiah.’ They
answered, ‘Of Messiah it is written that he smells and judges: let us see whether he [Bar
Koziba] can do so.’ When they saw that he was unable to judge by the scent, they slew him.)
Isaiah 11:4a.
Raba said: He smells [a man] and judges, as it is written, and he shall not judge after the sight
of his eyes, neither reprove after the hearing of his ears, yet with righteousness shall he judge
the poor.
(Bar Koziba reigned two and a half years, and then said to the Rabbis, ‘I am the Messiah.’ They
answered, ‘Of Messiah it is written that he smells and judges: let us see whether he [Bar
Koziba] can do so.’ When they saw that he was unable to judge by the scent, they slew him.)
Isaiah 11:4 .
The fifth interpretation makes it refer to the Messiah … AND THEY REACHED HER PARCHED
CORN, means that he will be restored to his throne, as it is said, And he shall smite the land
with the rod of his mouth (Isa. XI, 4).
Isaiah 11:4.
… Should it be reported to the lord Messiah in the time-to-come, “A certain land is in rebellion
with the rod of his mouth (Isa. 11:4).
Isaiah 11:4.
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Isaiah 11:4.
… The verse He shall judge the poor of the people, he shall save the children of the needy, and
shall break in pieces the oppressor (Ps. 72:4) is like the verse in which it is said of the Messiah,
“But with righteousness shall he judge the poor, and decide with equity for the meek of the
land; and he shall smite the land with the rod of his mouth, and with the breath of his lips shall
he slay the wicked” (Isa. 11:4).
Isaiah 11:4.
Midrash Rabbah, The Song of Songs VI, 10, § 1.
… R. Huna said in the name of R. Eleazar the Modean: It is not written here, like ‘degalim’ but,
like ‘midgaloth’ implying, like the generation which was on the point of being carried into
captivity but was not. Which is this? The generation of the Messiah, as it says, … And how do
we know that he will inspire fear? Because it says, And he shall smite the land with the rod of
his mouth (Isa. XI, 4).
Isaiah 11:6.
And a king shall come forth from the sons of Jesse, and the Messiah shall be anointed from
among his children’s children. And upon him shall rest the spirit of divine prophecy, the spirit
of wisdom and sagacity, the spirit of counsel and might, the spirit of knowledge and fear of the
Lord. And the lord shall bring him near to the worship of Him. He shall not judge according to
the sight of his eyes, not shall he reprove according to the hearing of ears. But he shall judge
the poor in truth, and shall reprove in faithfulness for the needy of the people. He shall smite
the guilty of the land with the word of his mouth, and with the speech of his lips he shall slay
Armilus the wicked. The righteous shall surround him, and the faithful shall be near him. In
the days of Israel’s Messiah, peace shall abound in the land; the wolf shall dwell with the lamb,
and the leopard shall lie down with the kid, and the calf and the lion and the fatling together,
and a small suckling child leading them. And the cow and the bear shall graze, their young
ones shall lie down together, and the lion shall eat straw like the ox. The suckling child shall
play laughingly over the hole of the winding serpent, and the weaned child shall put his hands
over the eyeballs of the venomous snake. They shall do no harm nor destroy on all My holy
mountain, for the land shall become full of the knowledge of the worship of the Lord, as the
waters cover the sea. And it shall be at that time that kings shall obey the descendant of Jesse,
who is destined to stand as a sign to the nations, and the place of his dwelling shall be glorious.
At that time the Lord shall again show His might a second time, to deliver the remnant of His
people who are left, from Assyria, form Egypt, from Pathros, from India, from Elam, from
Babylon, from Hamath, and from the islands of the sea. And He shall raise a sign to the
nations, and shall gather together the scattered of Israel, and shall bring back the Dispersion of
Judah from the four directions of the earth. The jealousy of the tribe of Ephraim shall vanish,
and they who oppress the tribe of Judah shall be destroyed. They of the tribe of Ephraim shall
not be jealous of the tribe of Judah, and they of the tribe of Judah shall not oppress the tribe of
Ephraim. But they shall put their shoulders together to smite the Philistines who are in the
west; together they shall despoil the people of the east; they shall put forth their hand against
Edom and Moab, and the Ammonites shall become subservient to them. And the Lord shall
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dry up the tongue of the sea of Egypt, and He shall raise the striking power of his might over
the Euphrates by the word of His prophets, and He shall smite it into seven brooks which they
can cross dryshod. And there shall be a paved road for the remnant of His people who are left
from the Assyrian, just as there was for Israel on the day of their going up from the land of
Egypt.
Isaiah 11:7.
… The sixth is that The cow and bear shall feed (ib. XI, 7)
The footnote after the reference in the Midrash says: ‘Universal peace, even among wild
beasts, will prevail.’
Isaiah 11:10.
… Furthermore, the royal Messiah will be descended from the tribe of Judah, as it says, And it
shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the
peoples, unto him shall the nations seek (Isa. XI, 10).
Isaiah 11:10.
R. Hanin said: Israel will not require the teaching of the royal Messiah in the future, for it says,
Unto him shall the nations seek (Isa. XI, 10).
Isaiah 11:10.
Midrash on Psalms, Book One, Psalm 21, I.
root of Jesse, which shall stand for an ensign of the people; unto him shall the nations seek
of redemption.
Isaiah 11:11.
… And it shall come to pass (we-hayah) in that day, that the Lord will set His hand again a
second time to recover the remnant of His people (ib. XI, 11);
The Midrash’s footnote that precedes this text says: ‘This refers to the Messianic era.’
Isaiah 11:11.
Midrash Rabbah, Exodus I, 5.
… Joseph—for God will one day again redeem Israel from the wicked dominion as he
redeemed them from Egypt, as it says: And it shall come to pass in that day, that the Lord will
set His hand again (yosif) the second time (Isa. XI, 11).
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The Midrash’s footnote after ‘it says’ states: ‘The entire chapter is Messianic’.
Isaiah 12:2.
… ‘I will sing of Thy strength,’ refers to the Messianic era, for it says, Behold, God is my
salvation; I will trust, and will not be afraid (Isa. XII, 2).
Isaiah 14:5.
craftsmen are Elijah, the king Messiah, Melchizedek, and the priest who was anointed in time
of war [to exhort the armies of Israel]. By the words The time of singing is come (Song. 2:12) is
to be revealed: “And the Lord shall be king over all the earth,” etc. (Zech. 14:9).
Isaiah 14:29.
Rejoice not, all you Philistines, that the dominion which had held you in servitude is shattered,
for the Messiah shall come forth from the descendants of Jesse, and his deeds among you shall
be like those of the flying serpent.
The Messianic interpretation of this text comes from the phrase ‫“ מּׁשרׁש‬from the root,” in
verse 29 which is presumed to be the root of Jesse.
Isaiah 16:1.
They shall send tribute to the mighty Messiah of Israel, because they were like a desert to the
mountain of the congregation of Zion. And he shall be like a bird whose nestlings are
removed; the daughters of Moab shall be carried off and exiled to Arnon. Take counsel, get
advice! Make your shade during midday like the night. Hide the homeless and do not expose
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the ones who are scattered. O Kingdom of Moab, let the exiles settle among you; shelter them
form the despoilers. For the oppressor has come to an end, the despoiler has been destroyed,
all who used to trample to death have vanished from the earth. Then the Messiah of Israel
shall establish his throne in goodness, and shall occupy it in truth, in the city of David, judging,
demanding, justice and doing righteousness.
The normal translation in verse 1 is “ruler of the land,” the Targumist takes universally as the
ruler or the earth, rather than merely of the land.
Isaiah 16:5.
tread it down, even the feet of the poor (Isa 26:6); what follows this? And a throne is
established through mercy (Isa. 16:5).
Actually this verse occurs much earlier in the Book of Isaiah. But the idea is that after the
‘treading down’ shall come the reign of the Messiah. In R. H. 31b the verse laying it low, etc.
(and the same will apply here to the foot shall tread it down) is applied to Tiberias, because of
its low-lying position.
Isaiah 16:5.
Midrash on Psalms, Book 5, Psalm 110, 4.
… To the Messiah also it will be said And in mercy shall the throne be established: and he shall
sit to it in truth in the tent of David, judging (Isa. 16:5). That is, the Holy One, blessed be He,
declared: The Messiah shall sit, and I will fight the battles. Hence, he shall sit to it in truth in
the tent of David. What, then, is the Messiah to do? He is to read and study in the Torah which
is called truth, for it is said The ordinances of the Lord are true (Ps. 19:10); and it is also written
Buy the truth, and sell it not (Prov. 23:23). Hence it is said And he shall sit it in truth.
Isaiah 16:5.
Then the Messiah of Israel shall establish his throne in goodness, and shall occupy it in truth, in
the city of David, judging, demanding, justice and doing righteousness.
The Targumist takes “throne,” in verse 5 as “his” throne in a universal sense and the “tent of
David” is rendered the “city of David”. The Midrash understands verse 5 Messianically. All of
the major rabbinic commentators take it as a reference to Hezekiah.
Isaiah 18:5.
… R. Hama b. Hanina said: The sons of David will not come until even the pettiest kingdom
ceases [to have power] over Israel, as it is written, He shall both cut off the springs with
pruning hooks and take away and cut down the branches; …
Isaiah 18:7.
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… R. Hama b. Hanina said: The sons of David will not come until even the pettiest kingdom
ceases [to have power] over Israel, as it is written, He shall both cut off the springs with
pruning hooks and take away and cut down the branches; … and this is followed by, In that
time shall the present be brought unto the Lord of hosts of a people that is scattered and
peeled.
Isaiah 18:7.
UNTIL SHILOH COME. This indicates that all the nations of the world will bring a gift to Messiah
the son of David, as it says, In that time shall a present be brought (yubal shay) unto the Lord
of hosts (Isa. XVIII, 7). Transpose ‘yubal shay’ and expound it, and you find that it reads Shiloh.
Isaiah 18:7.
mountain (Isa. 66:20).
Isaiah 21:11-12.
Midrash Rabbah, Numbers XI, 5.
… Another exposition: AND KEEP THEE means, He will watch the end for you. In the same
strain it says, The burden of Dumah. One calleth unto me out of Seir: Watchman, what of the
night?… The watchman said: The morning cometh, etc. (Isa. XXI, 11f.).
The footnote in the Midrash indicates that the ‘end’ is referring to the end of Israel’s
sufferings; the arrival of the Messianic era.
Isaiah 21:12.
Midrash Rabbah, Exodus XVIII, 12.
Why does He call it A NIGHT OF WATCHING (XII, 42)? Because, on that night, He performed
great things for the righteous, just as He had wrought for Israel in Egypt … and on that night
Messiah and Elijah will be made great; for it says: The watchman said: The morning cometh,
and also the night (Isa. XXI, 12).
Isaiah 21:12.
Midrash Sifre on Numbers §40.
… And keep thee. Keep thee from troubles which are to precede the Messianic times. Cf. (Isa.
xxi, 12): “Watchman, what of the night”? (interpreted eschatologically).
Isaiah 23:18.
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Midrash Rabbah, Ecclesiastes I, 7, 9.
… From the place where wealth accumulates, viz. the kingdom of Edom, in this world, thence it
will be dispersed in the days of the Messiah; as it is written, And her gain and her hire shall be
holiness to the Lord (Isa. XXIII, 18).
Isaiah 24:16.
Babylonian Talmud, Sanhedrin 94a
… Straightway the earth exclaimed: ‘Sovereign of the Universe! Let me utter song before Thee
instead of this righteous man [Hezekiah], and make him the Messiah.’ So it broke into song
before Him, as it is written, From the uttermost part of the earth have we heard songs, even
glory to the righteous. Then the Prince of the Universe said to Him: ‘Sovereign of the
Universe! It [the earth] hath fulfilled Thy desire [for songs of praise] on behalf of this righteous
man.’ But a heavenly Voice cried out. ‘It is my secret, it is my secret.’ To which the prophet
rejoined, ‘Woe is me, woe is me: how long [must we wait]’? The heavenly Voice [again] cried
out. ‘The treacherous dealers have dealt treacherously; yea, the treacherous dealers have
dealt very treacherously:’ which Raba—others say, R. Isaac—interpreted: until there come
spoilers, and spoilers of the spoilers.
Isaiah 24:23.
Midrash Rabbah, Exodus V, 10, 12.
… and in Messianic times it will also be so, as it is said: For the Lord of Hosts will reign in Mount
Zion, and in Jerusalem, and before His elders shall be glory (Isa. XXIV, 23).
Isaiah 24:23.
Midrash Rabbah, Numbers II, 13, 13.
… In the Messianic era the sun and moon will suffer humiliation; as it is said: Then the moon
shall be confounded, and the sun ashamed; for the Lord of Hosts will reign in Mount Zion, and
in Jerusalem, and before His elders shall be glory (Isa. XXIV, 23).
The Midrash’s footnote reads: ‘The comparison may also be drawn as follows: The sun is one
(Abraham); the moon is one (Isaac), while the stars are many (Jacob and his seeds). E.J.
explains the comparison differently. The sun possesses light in itself; the moon merely reflects
the light of the sun. The stars, too, possess light themselves, but they are enormously distant.
Similarly, Abraham possessed that inner light by which he abandoned idolatry of his own
accord and came to the true understanding of God. Isaac, however, was brought up from very
birth with that understanding. Hence his light was but a reflection of Abraham’s, Jacob
represents the nation as fully grown and developed. They will shine with their own light, but
only like the stars—in the distance—i.e. in the hereafter or the Messianic era.’
Isaiah 24:23.
Midrash Sifre on Numbers, Numbers 11:16.
… R. Shimeon ben Johai says: “Whence [do we know] that also in the future (Messianic
kingdom) God will honour the elders? From Isa. xxiv. 23: ‘When the Lord shall reign in Zion
and to all his elders honour (glory).’ It does not say: ‘His messengers,’ ‘His prophets,’ but ‘His
elders.’ Now if God (who said the world should be and it was) honour them?” Thus thou also
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findest that God has more sorrow over one elder than over the whole of Israel, as it is said (Isa.
xlvii, 6): “I was wroth with my people, I have polluted (holatti) my inheritance”; God, as it were,
was “sick” over Israel, but concerning the elders, it goes on to say, “Upon the ancient His yoke
was very heavy.”
Isaiah 24:23.
generation of generations (Ps. 72:5): They shall fear the Messiah as long as the sun is upon
in Mount Zion and in Jerusalem” (Isa. 24:23).
Isaiah 25:8.
… R. Hanina said: In the Messianic age there will be death among none save the children of
written, And the Lord God will wipe away tears from off all faces (Isa. XXV, 8).
Isaiah 25:8.
… The ninth is that there will be no more death in the world, for it says: He will swallow up
death for ever; and the Lord God will wipe away tears from off all faces; and the reproach of
His people will He take away (ib. XXV, 8).
Isaiah 25:8.
Midrash Rabbah, Exodus XXX, 3.
But when Perez arose, his ‘generations’ were spelt fully again, because from him Messiah
would arise, and in his days God would cause death to be swallowed up, as it says, He will
swallow up death for ever (Isa. XXV, 8); on this account is the ‘toledoth’ of ‘The heaven and the
earth’ and of Perez spelt fully. For a similar reason the ‘toledoth’ of Isaac is spelt defectively,
to exclude Jacob from the category of the wicked.
The Midrash has a footnote after the word ‘wicked’ which reads: ‘For otherwise it should have
been spelt in full, since the Messiah can be traced back to Isaac’s generations (E.J.).’
Isaiah 25:9.
Babylonian Talmud, Ta’anith 31a.
… Ulla Bira’ah said in the name of R. Eleazar: In the days to come the Holy One, blessed be He,
will hold a chorus for the righteous and He will sit in their midst in the Garden of Eden and
every one of them will point with his fingers towards Him, as it is said, And it shall be said in
that day: Lo, this is our God, for whom we waited, that He might save us; this is the Lord for
whom we waited, we will be glad and rejoice in His salvation.
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Isaiah 25:9.
… but in the Messianic future there will be no death at all; as it is stated, He will swallow up
death for ever (Isa. XXV, 8).
Isaiah 26:6.
tread it down, even the feet of the poor (ib. 6); …
Isaiah 26:6.
… Upon Edom do I cast My shoe (Ps. 60:10) to trample it under foot, as is said The foot shall
trample it down (Isa. 26:6). This is the foot of the Holy One, blessed be He, for Scripture says,
“Yea, I trod them in Mine anger, and trampled them in My fury” (Isa. 63:3). Even the feet of
the poor (Isa. 26:6): that is, the king Messiah, “poor, and riding upon an ass” (Zech. 9:9), will
trample Edom down, and so, too, will The steps of the needy (Isa. 26:6), that is, the steps of
Israel of whom it is said “And Israel was greatly impoverished” ( Judg. 6:6).
Isaiah 26:10.
Midrash Rabbah, Genesis LXVII, 5.
… ‘Thou indeed hast thus said: AND WHAT THEN SHALL I DO FOR THEE.’ ‘Yet Let favour be
shown to him’ (Isa. XXVI, 10), he pleaded;— ‘He is wicked’ (ib.), came the reply. ‘Hath he not
learned righteousness’ (ib.) he pursued, ‘did he then not honour his parents?’—‘In the land of
uprightness will he deal wrongfully’ (ib.), He made answer, ‘for he will one day stretch out his
hand against the Temple.’ ‘In that case,’ said he to him, ‘vouchsafe prosperity to him in this
world, And let him not behold the majesty of the Lord (ib.) in the Messianic future.’
Isaiah 26:19.
… UNTO THE PLACE WHITHER THE RIVERS GO, THITHER THEY CAN GO AGAIN; i.e. to the place
where the dead assemble in the World to Come they return and will utter a song in the days of
the Messiah. What is the reason for this statement? From the uttermost part of the earth
have we heard songs (Isa. XXIV, 16), and Thy dead shall live, my dead bodies shall arise, awake
and sing (ib. XXVI, 19).
Isaiah 27:10.
Midrash Rabbah, Exodus I, 26.
… (The Messianic king, too, who will one day punish Edom, dwells with them in that province,
as it is said: There shall the calf feed, and there shall he lie down (Isa. XXVII, 10).
The Midrash has a footnote after this quote which reads: ‘The beginning of the verse reads:
For the fortified city is solitary. The Rabbis referred this to Rome in its days of punishment,
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and would seem to have translated the end of the verse thus: and there (sc. in Rome) he— i.e.
the Messiah—shall lie down.’
Isaiah 27:13.
… Our Rabbis taught: In the seven year cycle at the end of which the son of David will come—
in the first year this verse will be fulfilled: And I will cause it to rain upon one city and cause it
not to rain upon another city, … in the sixth, [Heavenly] sounds; in the seventh, wars; and at
the conclusion of the septennate the son of David will come.
The Talmud has a footnote after the word ‘sounds’ which reads: ‘Either Heavenly voices
announcing the advent of Messiah, or the blasts of the great Shofar’; cf. Isa. XXVII, 13.
Isaiah 27:13.
… In Tishri they will be delivered in time to come’. This is learnt from the two occurrences of
the word ‘horn’ … and it is written in another place, In that day a great horn shall be blown.
Isaiah 27:13.
… And it shall come to pass (we-hayah) in that day, that a great horn shall be blown, etc. (Isa.
XXVII, 13); And it shall come to pass (we-hayah) in that day, that a man shall rear a young cow,
etc.…
The Midrash has a footnote after these references which reads: ‘This refers to the Messianic
era.’
Isaiah 28:3.
Midrash Rabbah, Genesis XCIX, 8.
… NOR THE RULER’S STAFF FROM BETWEEN HIS FEET: when he comes of whom it is written,
The crown of pride of the drunkards of Ephraim shall be trodden under foot (Isa. XXVIII, 3).
The Midrash has a footnote after this quote which reads: ‘Which the Midrash refers to the
Messianic era. v. supra, XCVII (NV)’.
Isaiah 28:5.
At that time the Messiah of the Lord of Hosts shall be a wreath of joy and a crown of praise to
the remnant of His people,
The Targumist gives no indication where he draws a Messianic implication from this verse.
Isaiah 28:6.
tread it down, even the feet of the poor (ib. 6); …
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The Midrash has a footnote after the word ‘Messiah’ which reads: ‘The Sanhedrin were not
exiled from Tiberias. There the Torah waits, as it were, for the Messiah, and there the Torah
will confer greatness on him. Another possible rendering is: Tiberias completes (the
servitude), for the Sanhedrin shall not be exiled from Tiberias as it was from its previous
stations’.
Isaiah 28:6.
And a proclamation of true justice to those who preside in court, that they may render right
decisions; and to accord victory to those who go forth to battle, and return them to their
homes in peace.
The Targumist gives no indication where he draws a Messianic implication from this verse.
Isaiah 29:22.
… In the Messianic era the sun and moon will suffer humiliation; as it is said: … The stars,
however, will not be humiliated. Thus will it be with Abraham, and Isaac, whose faces in the
hereafter will blanch on account of their children; Abraham’s because of Ishmael and the sons
of Keturah; Isaac’s on account of Esau and his chiefs. And as the stars will suffer no
humiliation, so also will Jacob suffer no humiliation, for he will not need to feel shame; as it is
said: Jacob shall not now be ashamed, neither shall his face now wax pale (ib. XXIX, 22).
Isaiah 29:23.
… In the Messianic era the sun and moon will suffer humiliation; as it is said: … And as the stars
will suffer no humiliation, so also will Jacob suffer no humiliation, for he will not need to feel
shame; as it is said: Jacob shall not now be ashamed, neither shall his face now wax pale (ib.
XXIX, 22). Why? When he seeth his children, the work of My hands, etc. (ib. 23); …
Isaiah 30:10.
said Now will I arise, saith the Lord; now will I be exalted; now will I lift Myself up ( Isa. 30:10).
Isaiah 30:18.
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… But [even so], wait for him, as it is written, Though he tarry, wait for him. Should you say.
We look forward [to his coming] but He does not: therefore Scripture saith, And therefore will
the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may
have mercy upon you. But since we look forward to it, and He does likewise, what delays [his
coming]?—The Attribute of Justice delays it. But since the Attribute of Justice delays it, why do
we await it?—To be rewarded [for hoping], as it is written, blessed are all they that wait him.
The Talmud has a footnote after ‘The Attribute of Justice delays it’ that explains the reason for
the delay of Messiah’s of advent to be: ‘I.e. because we are not yet worthy of it.’
Isaiah 30:25.
… How do we know that He will do the same in the time to come?… And that the same will
happen in the days of the Messiah? From: And there shall be upon every lofty mountain, and
upon every high hill streams and watercourses (Isa. XXX, 25), and also from: I will open rivers
upon the high hills (ib. XLI, 18).
This Rabbinic belief about Messiah is that in the Messianic era the Lord will supply the children
with an ample supply of water.
Isaiah 30:26.
R. Hisda opposed [two verses]. It is written, Then the moon shall be confounded, and the sun
ashamed; whereas it is written, Moreover the light of the moon shall be as the light of the sun,
and the light of the sun shall be sevenfold, as the light of the seven days? There is no difficulty:
the former refers to the world to come; the latter to the days of the Messiah.
Isaiah 30:26.
R. Hisda opposed [two verses]. It is written, Then the moon shall be confounded, and the sun
ashamed, when the Lord of Hosts shall reign, whilst [elsewhere] it is written, Moreover the
light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as
the light of seven days.—It is difficulty: the latter refers to the Messianic era, the former to the
world to come.
Isaiah 30:26.
Midrash Rabbah, Genesis III, 6.
It was taught: The light which was created in the six days of Creation cannot illumine by day,
because it would eclipse the light of the sun, nor by night, because it was created only to
illumine by day. Then where is it? It is stored up for the righteous in the Messianic future, as it
says, Moreover the light of the moon shall be as the light of the sun, and the light of the sun
shall be sevenfold, as the light of the seven days (Isa. XXX, 26).
Isaiah 30:26.
Midrash Rabbah, Genesis X, 4.
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R. Phinehas said in the name of R. Hama of Sepphoris: We learned: White figs have their
Sabbatical year in the second year, because they produce in three years. But on that day the
fruits were produced in one day. And in the Messianic future the Holy One, blessed be He, will
heal that injury, for it is said, And He will heal the stroke of their wound (Isa. XXX, 26), i.e. He
will heal the wound of the world.
Isaiah 30:26.
… Is there a man able to look at God? But what will God do to the sun? He will make it give
forty-nine times as much light, as it says: And the light of the moon shall be as the light of the
sun, and the light of the sun shall be sevenfold (ib. XXX, 26).
Isaiah 30:26.
Midrash Rabbah, Exodus XVIII, 11.
In this world the miracle was performed at night, because it was of a transitory nature, but in
the Messianic Age, night will become day, for it is said: Moreover, the light of the moon shall
be as the light of the sun, and the light of the sun shall be sevenfold (Isa. XXX, 26), as the light
which God had created at first, but stored away in Paradise.
Isaiah 30:26.
‘[Because] you have made a candlestick for Me, I will cause it to shine for you sevenfold in the
Messianic Age,’ as it is said, Moreover the light of the moon shall be as the light of the sun, and
the light of the sun shall be sevenfold (ib. XXX, 26).
Isaiah 30:26.
and the ground shall give her increase, etc. (Zech. VIII, 12). Whence of the lights? From, The
light of the moon shall be as the light of the sun (Isa. xxx, 26).
Isaiah 30:26.
Midrash Rabbah, Ecclesiastes XI, 6.
AND THE LIGHT IS SWEET, AND A PLEASANT THING IT IS FOR THE EYES TO BEHOLD THE SUN
(XI, 7). Sweet is the light of the Torah; AND A PLEASANT THING IT IS FOR THE EYES: happy is he
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whose study enlightens him like the sun. R. Aha says: Sweet is the light of the World to Come;
happy is he who is worthy to behold that light, as it is stated, Moreover the light of the moon
shall be as the light of the sun (Isa. XXX, 26).
Isaiah 32:20.
Midrash Rabbah, Deuteronomy VI, 7.
Another explanation: What is the meaning of, THOU SHALT IN ANY WISE LET THE DAM GO? If
you will fulfill this precept you will hasten thereby the coming of King Messiah, of whom
Scripture uses the expression shiluah (‘sending free’), as it said, That send forth freely the feet
of the ox and the ass (Isa. XXXII, 20).
Tanhuma, par, on Gen. XXXII, 6, refers this verse to the Messiah.
Isaiah 33:7.
… And so the congregation of Israel says: Master of universes, every hope in the world has a
set time for its fulfillment. but the hope for the Messiah has no such set time. The Holy One
all her waste places (Isa. 51:3) … The voice of them that wait in thy behalf? They lift up the
voice, together do they sing; [for they shall see, eye to eye, how the Lord returneth to Zion]
(Isa. 52:8). R. Meir said: by them that wait in thy behalf are meant ministering angels who
have been waiting for the rebuilding of Jerusalem, weeping and mourning for Jerusalem ever
since she was destroyed, as is said The celestial beings cry, “[The Temple’s destruction] is an
outrage”, the angels of peace weep bitterly (Isa. 33:7).
Isaiah 33:14.
… It is written, The sinners in Zion are afraid (Isa. XXXIII, 14) … Thus, in the Messianic future …
the Gentiles will fear: ‘The sinners in Zion are afraid.’
Isaiah 33:20.
Midrash Rabbah, The Song of Songs I, 5.
… R. Eleazar b. Jacob taught: It is written, A tent that shall not be removed—yiz’an (Isa. XXXIII,
20): the word yiz’an is equivalent to ‘shall not go forth (yeze) and shall not stir (yanu’a)’. Just
as the tents of Kedar are subject to no foreign yoke, so in the Messianic future shall Israel be
subject to the yoke of no man.
Isaiah 34:5.
THAT WHICH SHALL BEFALL YOU IN THE END OF DAYS … Behold, it shall come down upon
Edom, etc. (Isa. XXXIV, 5).
Isaiah 34:5.
Midrash Rabbah, Exodus XXI, 1.
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… In the Messianic era, both will receive their rewards; Esau will receive his, for it says, For My
sword hath drunk its full in heaven; behold, it shall come down upon Edom (Isa. XXXIV, 5).
Isaiah 35:10.
… The tenth is that there will no longer be any sighing, wailing or anguish, but that all will be
rejoicing, for it says: And the ransomed of the Lord shall return, and come with singing unto
Zion (ib. XXXV, 10).
The Midrash has a footnote after this quote which reads: “In Gen. R. XII, 6, six things are
enumerated that will happen in Messianic times, among which are some not enumerated
here. It is also surprising that our passage does not include Resurrection and other things
promised by the Prophets. The point stressed by the Midrash is that all these things will be
renewed in the month on which they departed from Egypt, ha-hodesh ha-zeh (E.V. ‘THIS
MONTH’) now being translated ‘this renewal’, from hadash ‘new’ ”.
Isaiah 35:10.
… But in the Messianic Age, there will no longer be any troubles, for it says, Because the
former troubles are forgotten (Isa. LXV, 16), and They shall obtain gladness and joy (ib. XXXV,
10).
Isaiah 35:10.
… The splendor of the garment He puts on the Messiah will stream forth from world’s end to
world’s end, as implied by the words As a bridegroom putteth on a priestly diadem (Isa. 61:10)
… Another comment: A bride is adorned with grace in the eyes of all who see her. But since a
bride—once the days given over to her bridal bower are done—must go back to household
tasks, is the congregation of Israel likewise to go back to its servitude? No, says Scripture, The
ransomed of the Lord shall return … and everlasting joy shall be upon their heads (Isa. 35:10,
11).
Isaiah 35:11.
… Another comment: A bride is adorned with grace in the eyes of all who see her. But since a
tasks, is the congregation of Israel likewise to go back to its servitude? No, says Scripture, The
11).
Isaiah 40:31.
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And should you imagine that they will suffer pain—therefore Scripture saith, But they that wait
upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall
run and not be weary; and they shall walk and not faint.
Isaiah 41:16a.
… Says Israel: ‘The hour will come in the Messianic future and you will see how Thou shalt fan
them, and the wind shall carry them away’ (Isa. XLI, 16); …
Isaiah 41:16b.
… Says Israel: ‘The hour will come in the Messianic future and you will see how Thou shalt fan
them, and the wind shall carry them away (Isa. XLI, 16); but as for Israel—And thou shalt
rejoice in the Lord, thou shalt glory in the Holy One of Israel’ (ib.).
Isaiah 41:18.
… How do we know that He will do the same in the time to come?… And that the same will
happen in the days of the Messiah? From: And there shall be upon every lofty mountain, and
upon every high hill streams and watercourses (Isa. XXX, 25), and also from: I will open rivers
upon the high hills (ib. XLI, 18).
This Rabbinic belief about Messiah is that in the Messianic era the Lord will supply the children
with an ample supply of water.
Isaiah 41:25.
… Or, the Messianic King whose place is in the north will come and rebuild the Sanctuary which
is situated in the south. This is [indicated by] what is written: I have roused up one from the
north, and he is come (Isa. XLI, 25).
Isaiah 41:25.
… When the king Messiah who abides in the north will awaken he will come and build the
Temple which is situated in the south. This accords with the text, I have roused up one from
the north, and he is come, etc. (Isa. XLI, 25).
Isaiah 41:25.
Midrash Rabbah, The Song of Songs IV, 16.
… AWAKE, O NORTH WIND, AND COME, THOU SOUTH? He explains: When the exiles who are
living in the north shall bestir themselves and come and encamp in the south, as it says,
Behold, I will bring them from the north country, and gather them form the uttermost parts of
the earth (Jer. XXXI, 8). When Gog and Magog who live in the north shall come and fall upon
the south, as it says, And I will turn thee about and lead thee on, and will cause thee to come
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up (Ezek. XXXIX, 2). When the Messiah who is in the north shall awake and come and build the
Temple which is in the south, as it says, I have roused up one from the north, and he is come
(Isa. XLI, 25).
Isaiah 41:27.
… For the School of R. Ishmael taught: As a reward for [the observance of] the three ‘firsts’
they [Israel] merited three firsts: to destroy the seed of Esau; the building of the Temple; and
the name of the Messiah … ‘and the name of the Messiah,’ for it is written, First unto Zion,
behold, behold them.
Isaiah 41:27.
Midrash Rabbah, Genesis LXIII, 8.
… and will bring you the first, viz. the royal Messiah, of whom it is written, A harbinger [lit.
‘first’] unto Zion will I give: Behold, behold them, and unto Jerusalem, etc. (Isa. XLI, 27).
Isaiah 41:27.
… Here is another explanation of THIS MONTH SHALL BE UNTO YOU THE BEGINNING OF
MONTHS. God is in a way called ‘first’, as it says: I am the first, and I am the last (Isa. XLIV, 6);
… and Messiah is called ‘first’, for it says: The first [E.V. ‘harbinger’] unto Zion will I give:
Behold, behold them (Isa. XLI, 27) … Then will Messiah who is called ‘first’ come in the first
month, as it is said: THIS MONTH SHALL BE UNTO YOU THE BEGINNING OF MONTHS.
Isaiah 41:27.
… and Messiah is called ‘first’, for it says: The first [E.V. ‘harbinger’] unto Zion will I give:
Behold, behold them (Isa. XLI, 27).
Isaiah 41:27.
… and shall bring to you the ‘first’, namely the King Messiah, of whom it is written, The First
unto Zion will I give: Behold, behold them, and to Jerusalem a messenger of good tidings (Isa.
XLI, 27).
Isaiah 42:1.
Midrash on Psalms, Book Two, Psalm 43.
unto David; He will not turn from it: of the fruit of thy body will I set upon thy throne” (Ps,
132:11). Likewise Scripture says, Behold, I will send you Elijah the prophet (Mal. 3:23) who is
one redeemer, and speaks of the second redeemer in the verse Behold My servant whom I
uphold (Isa. 42:1). Hence O send out Thy light and Thy truth.
Isaiah 42:1.
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Targum Jonathan To The Prophets.
Behold, My servant, the Messiah, whom I bring near, My chosen one, in whom My memra
takes delight; I will place My holy spirit upon him, and he shall reveal My law to the nations.
He shall not cry, nor shout, nor raise his voice on the outside. The humble, who are like the
bruised reed, he shall not break, and the poor of My people, who are like candles, he shall not
extinguish; he shall truly bring forth justice. He shall not faint and he shall not tire unto he
establishes justice in the earth; and the isles shall wait for his Torah. Thus says the God of the
universe, the Lord, who created the heavens and suspended them, who established the earth
and its inhabitants, who gives life to the people who are upon it and spirit to those who walk in
it. "I, the Lord, have anointed you in righteousness, and have firmly taken you by the hand,
and established you, and I have given you as a covenant of the people, as a light of the nations.
To open the eyes of the house of Israel, who have been blind to the Torah; to bring back their
Dispersions from among the nations, they, who are like prisoners; and to deliver them, who
are imprisoned like prisoners in darkness, from the servitude of the empires. I am the Lord,
that is My name, and My glory, which I have revealed unto you, I will not give to any other
people, nor My praise to those who worship idols. The former things, behold, they have come
to pass, and new things I declare; even before they occur I announce them to you.
Isaiah 42:5.
(Our teachers said two things in R. Helbo’s name: Why did the Patriarchs long for burial in
Eretz Israel? Because the dead of Eretz Israel will be the first to be resurrected in the days of
Messiah … Resh Lakish said: There is a text explicitly teaching that when they reach Eretz Israel
God will put a soul into them, for it says, He giveth a soul unto the people upon it (Isa. XLII, 5).
Isaiah 42:5.
Midrash Rabbah, Genesis XCVI.
… R. Simeon b. Lakish said: Because the dead of that land will be the first to be resurrected in
the days of the Messiah. R. Simeon b. Lakish inferred this in Bar Kappara’s name from the
following verse: He giveth a soul unto the people upon it (Isa. XLII, 5).
Isaiah 42:5.
Midrash Rabbah, Genesis LXXIV, 1.
… It means, however, the land whose dead will be the first to be resurrected in the days of the
Messiah. Resh Lakish in Bar Kappara’s name deduced it from the following verse: He giveth a
soul unto the people upon it (Isa. XLII, 5).
Isaiah 42:13.
cast into the river, and every daughter ye shall save alive (ibid.). Did he not know that the
daughters would marry, would be fruitful, and would multiply? I shall not act as unknowingly
as Pharaoh. I shall destroy, slay, and cause to perish all Jews, both young and old, little
children and women (Esther 3:13). R. Levi went on: At the time of the Messiah’s coming Gog
and Magog will likewise say: Fools were all the former who busied themselves with evil
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Partisan, and then we shall turn upon Israel. Hence it is said The kings of the earth set
themselves, and the rulers take counsel together against the Lord and against His anointed (Ps.
2:2). But the Holy One will say to Gog and Magog: Oh ye wicked, do you set yourselves to
make war against Me? As ye live, I Myself will wage war against you. Accordingly, Scripture:
[At first,] the Lord will go forth merely as a mighty man, a man or war, even as He stirs up envy
[of Israel in Gog and Magog], whilst, [like a mortal], He cries and shouts aloud (Isa. 42:13). But
then As the Lord, He will go forth and fight against the nations, even as He fought in the day of
battle [at the Red Sea] (Zech. 14:3).
Isaiah 43:6.
… Another exposition: The expression, ‘Awake, O north wind’ teaches that the winds will, in
the Messianic era, enter into a spirit of rivalry with one another. The south wind will say: ‘I
shall bring back the captivity of Teman and that of the Hagrites and the entire south’, while the
north wind will say: ‘I will bring back the northern captivity.’ And the Omnipresent will make
peace between them, and both will enter by one door, in order to fulfill the words of the text, I
will say to the north: Give up, and to the south: keep not back, bring My sons from far, etc. (ib.
XLIII, 6).
Isaiah 43:6.
Midrash Rabbah, Esther II, 14.
… But in the Messianic future, at the gathering of the exiles, God has said, ‘I will bring a strong
clearing wind into the world in which both winds are combined’; and so it says, I will say to the
north: Give up, and to the south: Keep not back, bring My sons from far, and My daughters
from the end of the earth (Isa. XLIII, 6).
Isaiah 43:10.
“You are witness before Me,” says the Lord, “and My servant is the Messiah, whom I have
chosen; that you may know and believe Me, and that you may understand that I am He who
was from the beginning, and also that all eternities belong to Me, and besides Me there is no
God.”
The implication of this passage is that the coming of the Messiah is a testimonial to the
existence of God, even as Israel itself is a witness to Him. It is to be a vindication of Israel and
Israel’s faith.
Isaiah 43:18.
Babylonian Talmud, Berakoth 12b-13a.
… It has been taught: Ben Zoma said to the Sages: Will the Exodus from Egypt be mentioned in
the days of the Messiah? Was it not long ago said: Therefore behold the days come, saith the
Lord, that they shall no more say: As the Lord liveth that brought up the children of Israel out
of the land of Egypt; but, As the Lord liveth that brought up that led the seed of the house of
Israel out of the north country and from all the countries whither I had driven them? … This
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does not mean that the name Jacob shall be obliterated, but that Israel shall be the principal
name and Jacob a secondary one. And so it says: Remember ye not the former things, neither
consider the things of old.
Isaiah 44:6.
Midrash Rabbah, Leviticus XXIV, 9.
… how much more glory will there be when the ‘I’ used by the Holy One, blessed be He, will
come to be fulfilled, namely, that referred to in, Even to old age I am the same (Isa. XLVI, 4),
and in the text, Thus saith the Lord, the King of Israel, and his Redeemer the Lord of hosts: I am
the first, and the last, and beside Me there is no God (ib. XLIV, 6).
Isaiah 45:1.
Babylonian Talmud, Megillah 12a.
… R. Nahman son of R. Hisda gave the following exposition. What is the meaning of the verse,
Thus saith the Lord to his anointed to Cyrus, whose right hand I have holden. Now was Cyrus
the Messiah? Rather what it means is: The Holy One blessed be He, said to the Messiah: I have
a complaint on thy behalf against Cyrus. I said, He shall build my house and gather my exiles.
Isaiah 45:13.
… R. Nahman son of R. Hisda gave the following exposition. What is the meaning of the verse,
Thus saith the Lord to his anointed to Cyrus, whose right hand I have holden. Now was Cyrus
the Messiah? Rather what it means is: The Holy One blessed be He, said to the Messiah: I have
a complaint on thy behalf against Cyrus. I said, He shall build my house and gather my exiles.
Isaiah 46:4.
Midrash Rabbah, Leviticus XXIV, 9.
… how much more glory will there be when the ‘I’ used by the Holy One, blessed be He, will
come to fulfilled, namely, that referred to in, Even to old age I am the same (Isa. XLVI, 4).
Isaiah 48:11.
… R. Johanan also said: The son of David will come only in a generation that is either altogether
righteous or altogether wicked … Or altogether wicked, … and it is [elsewhere] written, For
mine own sake, even for mine own sake, will I do it.
Isaiah 49:7.
Babylonian Talmud, Ta’anith 14b–15a.
… R. Eleazar further said: Not all [will in the Messianic era] rise [before Israel], nor will all
prostate themselves; king will rise and princes prostrate themselves; ‘Kings will rise’, for it is
written, Thus saith the Lord, the Redeemer of Israel, his Holy One [15a] to him who is despised
of men, to him who is abhorred of nations, to a servant of rulers; kings shall see and arise; and
princes will prostrate themselves,’ for it is written, Princes and they shall prostrate
themselves.
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Isaiah 49:13.
Midrash on Proverbs, Chapter 19, 21
Comforter, David, Shiloh, Elijah … Where [in Scripture] is Comforter? In the verse, For the Lord
has comforted His people, and has taken back His afflicted ones (Isa. 49:13).
Isaiah 49:18.
set time for its fulfillment, but the hope of the Messiah has no such set time. The Holy One
Thou up at the head of us, and we shall follow thee. Thereupon the Holy One will rise, as is
said Now will I arise, saith the Lord; now will I be exalted; now will I lift Myself up ( Isa. 30:10).
And wherewith will the Holy One comfort Israel? By Zion’s ingathering of her sons in joy, as is
said Lift up thine eyes round about, and behold: all these gather themselves together, and
come to thee, etc. (Isa. 49:18).
Isaiah 49:20.
as Damascus is His resting-place. What does R. Johanan make of the verse, And the city shall
be builded upon her own mound (Jer. XXX, 18)? [He replies]: It will be like a fig-tree which is
narrow below and broad above. So Jerusalem will expand on all sides and the exiles will come
and rest beneath it, to fulfill what is said, For thou shalt spread abroad on the right hand and
on the left (Isa. LIV, 3). This proves expansion in length. What is the proof for breadth?
Because it says, From the tower of Hananel unto the King’s winepresses (Zech. XIV, 10). R.
Zakkai Rabbah said: Up to the pits of Ripa; up to the wine presses which the supreme King of
kings, the Holy One, blessed be He, pressed. So much for the length and breadth of it. What
about the height? Because it says, And the side-chambers were broader as they wound about
higher and higher (Ezek. XLI, 7). It was taught: Jerusalem is destined to expand and ascend
until it reaches the Throne of Glory, until it will say, ‘The place is too strait for me; [give place
to me that I may dwell’]. (Isa. XLIX, 20). R. Jose b. R. Jeremiah said: We have still not learnt the
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whole of the glory of Jerusalem. Whence do you learn its full glory? From [what is said of] its
walls, as it says, For I, saith the Lord, will be unto her a wall of fire round about (Zech. 11, 9).
Isaiah 49:20.
verse At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). R. Eleazar ben
when it becomes His throne]? R. Eleazar replied: The Holy One, will say to Jerusalem: Extend
and in Damascus shall be His resting place (ibid)? R. Nehemiah replied: As a fig tree is narrow
shall be His resting place (ibid). Here resting place refers to Jerusalem, as in the verse in which
God said of Zion: This is My resting place for ever; here will I dwell; for I have desired it (Ps.
132:14). Then R. Judah asked: If Jerusalem is to extend to Damascus, how do you construe The
city shall be builded on her own mound (Jer. 30:18)? R. Nehemiah replied: Jerusalem will not
be moved from its original place: from each of its sides it will keep spreading out, however,
and the banished will come and find rest therein, thus fulfilling the words For thou shalt spread
abroad on the right and on the left (Isa 54:3), phrases which refer to Jerusalem’s length, [south
and north]. Whence the proof that Jerusalem will also be enlarged in breadth, [east and
west]? The verse From the tower of Hananel unto the king’s “hollows” (Zech. 14:10), the
latter, according to R. Berechiah, referring to the Ocean; but, according to the elder R. Zakkai,
the phrase refers to the harbor of Jaffa. And the two do not really disagree as to the extent of
Jerusalem’s spreading to the west: for he who says, “unto the Ocean” construes the verse as
referring to the “hollows” which the King who is King of kings, blessed be He, hollowed out;
while he who says “unto the harbor of Jaffa,” construes the verse as referring to the one king
Solomon hollowed out. We thus have proof [of Jerusalem’s being enlarged] in length and
breadth. And whence the proof concerning its height? The verse And there was an enlarging,
and a winding about still upward on the sides thereof (Ezek. 41:7).
R. Eliezer ben Jacob said: Jerusalem is destined to keep rising until it reaches the throne of
glory where it will say to the Holy One, The place [on earth] is too strait for me; give [place]
where I may sit (Isa. 49:20).
Isaiah 49:23.
… Should it be reported to the lord Messiah in the time-to-come, “A certain land is in rebellion
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with the rod of his mouth (Isa. 11:4). Or should it be reported to him, “A certain province is in
rebellion against thee,” he will say, “Let the angel of death come and slay, and so destroy it,”
as is said And with the breath of his lips shall he slay the wicked (ibid.). And when the kings of
the heathen see how great is their affliction, they will come and bow down to the lord
Messiah, as is said They shall bow down to thee with their face to the earth, and lick up the
dust of thy feet (Isa. 49:23).
Isaiah 51:3.
all her waste places (Isa. 51:3).
Isaiah 51:12.
Midrash Rabbah, Exodus XXIX, 9.
… Had He spoken, they would have said: ‘Baal has answered us.’ How much more natural was
it then that when God spoke on Mount Sinai, the whole world became silent, so that all
creatures might know that there is none beside Him. Then He said: I AM THE LORD THY GOD.
And of the Time to Come it says, I, even I, am He that comforteth you (Isa. LI, 12).
The Midrash has a footnote after this quote which reads: ‘Because they received the
Commandments beginning with anochi, God will comfort them in the Messianic Age also with
anochi. [anochi is the Hebrew for “I am” found in the first commandment].’
Isaiah 52:7.
… The Rabbis said: Great is peace, seeing that when the Messianic king is to come, he will
commence with peace, as it is said, How beautiful upon the mountains are the feet of the
messenger of good tidings that announce peace (ib. LII, 7),
Isaiah 52:7.
… AND THE VOICE OF THE TURTLE IS HEARD IN OUR LAND: Who is this? This is the voice of the
Messiah proclaiming, How beautiful upon the mountains are the feet of the messengers of
good tidings (Isa. LII, 7).
Isaiah 52:7.
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of war [to exhort the armies of Israel]. By the words The time of singing is come (Song 2:12) is
to be revealed: “And the Lord shall be king over all the earth.” etc. (Zech. 14:9). And the voice
of the turtle (twr) is heard in our land (Song 2:12), words which mean, according to R. Johanan,
that the voice of the king Messiah, the voice of the one who will lead us with great care
through the final turnings (tyyr) of our journey is heard in the land: “How beautiful upon the
mountains are the feet of the messenger of good tidings” (Isa. 52:7).
Isaiah 52:7.
… will go up [to Jerusalem] where they will be the first to bring offerings, since of them it is
said a man to stand before Me for ever, words which include and allusion, one may infer, to
the days of the Messiah.
R. Dosa said: The mountains themselves will be the first to bring good tidings to Israel, since at
the time Israel were banished, they mourned for Israel, as is said I beheld the mountains, and,
lo, they trembled (Jer. 4:24). A parable of a king of flesh-and-blood: he had two sons, one of
whom died; whereupon the people of the principality donned black. The king said to the
people: Since you donned black at the one’s dying, I shall have you don white at the other’s
rejoicing. Likewise the Holy One said to the mountains: Since you took up a weeping at My
children’s banishment, as is said With the mountains will I take up a weeping and wailing (Jer.
9:9), out of you, O mountains, I shall bring tidings of My children’s rejoicing, as is said How
beautiful upon the mountains are the feet of the messenger of good tidings (Isa 52:7)
Isaiah 52:7.
How beautiful upon the mountains are the feet of the messenger of good tidings (Isa. 52:7).
These words mean to teach you that the Holy One will bring down Jerusalem, built anew, from
heaven and will set it [as upon four pillars] upon the tops of the four mountains, Sinai, Tabor,
Hermon, and Carmel [that in the time-to-come will mark the boundaries of the new
Jerusalem]. Thus, standing upon the four mountains, Jerusalem will bring to Israel the good
tidings of the time set for redemption. And why will Jerusalem be established upon the
mountains? Because, said God, from the kind of place where Israel received the Torah as well
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as transgressed it, I shall bring them good tidings. Hence How beautiful upon the mountains
are the feet of the messenger of good tidings … Also “beautiful upon the mountains” is he that
announceth peace (Isa. 52:7), namely, Moses, supreme among Prophets: Even when the Holy
One turned Sihon over the Moses to do with as he liked, he announced his wish to make peace
with Sihon, saying “I sent messengers out of the wilderness of Kedemoth unto Sihon king of
Hebron with words of peace” (Deut. 2:26). Also “beautiful upon the mountains” is the
harbinger of good tidings (Isa. 52:7), namely, Isaiah, who said of himself, “The spirit of the Lord
God is upon me, because the lord hath anointed me to bring good tidings unto the humble”
(Isa. 61:1). Also “beautiful upon the mountains” is he that announceth redemption (Isa. 52:7),
namely, the redeemer of whom it is said “ The redeemer shall come unto Zion” (Isa. 59:20).
Also “beautiful upon the mountains” is David, king of Israel, who saith unto Zion: “Thy God
reigneth” (Isa. 52:7). Hence it is said How beautiful upon the mountains (Isa. 52:7).
Isaiah 52:8.
He will be returning to His temple and cause Israel to rejoice. When will that time be? When
God [of requital], for the living God (Ps. 42:3) … but the hope for the Messiah has no such set
time. The Holy One answers: Come, and I will reassure thee, as is said The Lord will comfort
Zion, He will comfort all her waste places (Isa. 51:3) … The voice of them that wait in thy
behalf! They lift up the voice, together do they sing; [for they shall see, eye to eye, how the
Lord returneth to Zion] (Isa. 52:8). R. Meir said: By them that wait in thy behalf are meant
ministering angels who have been waiting for the rebuilding of Jerusalem, weeping and
mourning for Jerusalem ever since she was destroyed, as is said The celestial beings cry, “[The
Temple’s destruction] is an outrage”, the angels of peace weep bitterly (Isa. 33:7). A parable of
a king of flesh-and-blood who left his palace and went away to [makeshift residence in] an inn.
The members of his household were grief-stricken, and the servants wore themselves out
during the journey—in short, everyone felt bereaved because the king had left his palace.
Likewise the Holy One left His palace, saying, I have forsaken My House, I have cast off My
heritage, I have given the dearly beloved of My soul into the hand of her enemies (Jer. 12:7).
What servants of His may be said to have been grief-stricken? The celestial beasts who carry
the throne of glory. And what members of His household may be said to have been worn out?
The ministering angels felt bereaved when the King, the King of kings, the Holy One, went forth
out of the Temple. Of His return at the time set for redemption Scripture says, Rejoice for joy
with Jerusalem, all ye that mourn for her (Isa. 66:10). Or: In comment on: The voice of them
that wait in thy behalf! They lift up the voice; [for they shall see, eye to eye, how the Lord
returneth to Zion] (Isa. 52:8), R. ’Akiba said: By them that wait in thy behalf is meant the
Prophets who await Israel’s redemption. Even though the Prophets had spoken words of
rebuke to Israel, they turned about and brought them good tidings and comforting. A parable
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of king’s daughter: Her father appointed a guardian for her, and when she did the king’s
bidding, self-governance was allowed her. But when she rebelled, self-governance was not
allowed her.
Isaiah 52:12a.
… And thus shall ye eat it, etc. (Ex. XII, 11), For in haste didst thou come forth out of the land of
Egypt (Deut. XVI, 3), but in the Messianic era, we are told: For ye shall not go out in haste,
neither shall ye go by flight (Isa. LII, 12).
Isaiah 52:12b.
… but in the Messianic era, I alone will proceed before them, as it says: For the Lord will go
before you, and the God of Israel will be your rearward (Isa. loc. cit.) i.e. Isa. 52:12b.
Isaiah 52:13.
Behold, My servant the Messiah shall prosper; he shall be exalted and great and very powerful.
Isaiah 53:4.
… What is his [the Messiah’s] name?—“The School of R. Shila said: His name is Shiloh, for it is
written, until Shiloh come. The School of R. Yannai said: His name is Yinnon, for it is written,
His name shall endure forever: e’er the sun was, his name is Yinnon. The School of R. Haninah
maintained: His name is Haninah, as it is written, Where I will not give you Haninah. Others
say: His name is Menahem the son of Hezekiah, for it is written, Because Menahem [‘the
comforter’], that would relieve my soul, is far. The Rabbis said: His name is ‘the leper scholar,’
as it is written, Surely he hath born our griefs, and carried our sorrows: yet we did esteem him
a leper, smitten of God, and afflicted.”
Isaiah 53:5.
… The fifth interpretation makes it refer to the Messiah. COME HITHER: approach to royal
state. AND EAT OF THE BREAD refers to the bread of royalty; AND DIP THY MORSEL IN THE
VINEGAR refers to his sufferings, as it is said, But he was wounded because of our
transgressions (Isa. LIII, 5).
Isaiah 53:10.
It is the will of the Lord to purify and to acquit as innocent the remnant of His people, to
cleanse their souls to sin, so that they may see the kingdom of their Messiah, have many sons
and daughters, enjoy long life, and observe the Torah of the Lord, prospering according to His
will. He shall save them from the servitude of the nations, they shall see the punishment of
their enemies and be sated with the spoil of their kings. By his wisdom he shall vindicate the
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meritorious, in order to bring many to be subservient the meritorious, in order to bring many
to be subservient the Torah, and he shall seek forgiveness for their sins. Then I will apportion
unto him the spoil of great nations, and he shall divide as spoil the wealth of mighty cities,
because he was ready to suffer martyrdom that the rebellious he might subjugate to the
Torah. And he shall seek pardon for the sins of many and for his sake the rebellious shall be
forgiven.
Isaiah 54:2.
A story, R. Eleazar ben Azariah and R. Eleazar the Modiite sat engaged with the meaning of the
Azariah asked R. Eleazar the Modiite: Can Jerusalem hold as many people [as will crowd into it
with the nations and gentle (rak) with Israel.
Isaiah 54:3.
Midrash Rabbah, The Song of Songs VII, 5 § 3.
on the left (Isa. LIV, 3).
Isaiah 54:3.
A story, R. Eleazar ben Azariah and R. Eleazar the Modiite sat engaged with the meaning of the
Azariah asked R. Eleazar the Modiite: Can Jerusalem hold as many people [as will crowd into it
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name of a place. For R. Jose, son of a women from Damascus, said: I am from Damascus and I
shall be His resting place (ibid.). Here resting place refers to Jerusalem, as in the verse in which
abroad on the right hand and on the left (Isa. 54:3), phrases which refer to Jerusalem’s length,
[south and north].
Isaiah 54:5.
… Similarly, this world is like the betrothal, for it says: And I will betroth thee unto Me in
faithfulness (Hos. II, 20). Hence He gave them only the moon, as it says: THIS MONTH SHALL
BE UNTO YOU. The actual marriage ceremony will take place in the Messianic days, as it says:
For thy Maker is thy husband (Isa. LIV, 5), and then He will hand over everything to them, as it
says: And they that are wise shall shine as the brightness of the firmament; and they that turn
the many to righteousness as the stars for ever and ever (Dan. XII, 3).
Isaiah 54:11-12.
Midrash Rabbah, Exodus XV,
… The fifth is that He will rebuild Jerusalem with sapphire stones, as it says: Behold, I will set
thy stones in fair colours, … And I will make thy pinnacles of rubies (Isa. LIV, 11, 12).
The context of this quote is a list of 10 things which the Holy One will do in the Time to Come.
Isaiah 54:12.
And all thy borders of precious stones (Isa. 54:12). R. Benjamin bar Levi said: “In this world,
the boundaries of men’s fields are marked with cistus, but in the time-to-come, All thy borders
of precious stones— that is, the boundaries will be marked with gems.”
R. Yudan said: In the time-to-come, if a man be owed two gold coins by another, he will say to
him: “Let us go to the king Messiah.” When they come to the king Messiah, the debtor will
say: “What do I owe thee? Is it gold? Go to, take it from [the dust] right here!” For in the
time-to-come gold and silver will be like dust before the king Messiah, as it is said Thy borders
shall make peace (Ps. 147:14).
Isaiah 54:13.
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time of Messiah is] four times referred to in Scripture as a time of abundant peace; … and the
verse just quoted, All thy children shall be taught of the Lord; and abundant shall be the peace
of thy children (Isa. 54:13).
Isaiah 54:15.
Babylonian Talmud, Yebamoth 24b.
… Our Rabbis learnt: No proselytes will be accepted in the days of the Messiah. In the same
manner no proselytes were accepted in the days of David nor in the days of Solomon. Said R.
Eleazar: What Scriptural [support is there for this view]?—Behold he shall be a proselyte who
is converted for my own sake; he who lives with you shall be settled among you, he only ‘lives
with you’ in your poverty shall be settled among you; but no other.
Isaiah 57:16.
Babylonian Talmud, Niddah 13b.
… Our Rabbis taught: ‘Proselytes and those that play with children delay the advent of the
Messiah’. The statement about proselytes may be understood on the lines of the view of R.
Helbo, for R. Helbo said, ‘Proselytes are as hard for Israel to endure as a sore’, what, however,
could be meant by ‘those that play with children’? If it be suggested: Those that practice
pederasty [it could well be objected]: Are not such people subject to stoning? If however, it be
suggested: Those that practice onanism through external contact [it could be objected]: Are
not such deserving destruction by flood?—The meaning rather is: Those that marry minors
who are not capable of bearing children, for R. Jose stated: The Son of David will not come
before all the souls in Guf will have been disposed of, since it is said, For the spirit that
enwrappeth itself is from Me, and the souls which I have made.
Isaiah 57:16.
Babylonian Talmud, Yebamoth 62a.
… For R. Assi stated: The Son of David will not come before all the souls in Guf will have been
disposed of, since it is said, For the spirit that unwrappeth itself is from Me etc.
Isaiah 57:16.
Babylonian Talmud, Yebamoth 63b.
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… R. Assi stated: The son of David will not come before all the souls in Guf are disposed of;
since it is said, For the spirit that enwrappeth itself is from Me, and the souls which I have
made.
Isaiah 57:16.
Midrash Rabbah, Genesis XXIV, 4.
… R. Tanhum—others state this in the name of the Rabbis—said: The royal Messiah will not
come until all the souls which [God] contemplated creating have been created. What is the
proof? And the souls which I have made (Isa. LVII, 16), i.e. for the sake of the souls which I
have made. And the souls are those referred to in the book of Adam, viz. THIS IS THE BOOK
OF THE GENERATIONS OF ADAM.
The Midrash has a footnote after ‘for the sake of the souls which I have made’ which reads:
‘The verse is now translated: For the spirit (i.e. Messiah, cf. supra, II, 4, where ruah—spirit—is
likewise referred to Messiah) shall be detained before Me until the souls which I made have
been created.’
Isaiah 58:8.
Midrash Rabbah, Leviticus XXXIV, 15.
Then shall thy light break forth as the morning, and arukatheka shall spring forth speedily (Isa.
LVIII, 8). R. Jeremiah b. Eleazar explained this to mean: even that about which it is written,
‘And thou shalt prolong (ha’arakta) days,’ ’shall spring forth speedily.’
The Midrash has a footnote at the end of this quote which reads: ‘i.e. the bestowal of divine
favours that are promised after a long time, e.g. the coming of the Messiah, even this will be
hastened and ‘spring forth speedily’, and he will come before his appointed time.’
Isaiah 59:13.
root of Jesse, which shall stand for an ensign of the peoples; unto him shall the nations seek
of redemption.
R. Tanhuma said: The king Messiah will come for no other purpose than to teach the nations of
the earth thirty precepts, such as those of the Booth, the Palm-Branch, and the Tefillin. But all
the children of Israel will be taught precepts of Torah by the Holy One Himself, blessed be He,
for it is said All thy children shall be taught by the Lord (Isa. 59:13). Why not by the Messiah?
Because of the Messiah it is said Unto him shall the nations seek.
R. Hanina said in the name of R. Aha: What can His rest shall be glory (ibid.) mean except that
God will bestow a portion of His supernal glory upon the king Messiah. Hence it is said The
king shall joy in thy strength, O Lord.
Isaiah 59:15.
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… It has been taught, R. Judah said: In the generation when the son of David comes, the house
of assembly will be for harlots, Galilee in ruins, Gablan lie desolate, the border inhabitants
wander about from city to city, receiving no hospitality, the wisdom of scribes in disfavour,
God-fearing men despised, people be dog-faced, and truth entirely lacking, as it is written, Yea,
truth faileth, and he that departeth from evil maketh himself a prey.
Isaiah 59:15.
Midrash Rabbah, The Song of Songs II, 13 § 4.
… How many septennates have passed like this, and yet he has not come! He will only come in
the circumstances described by Resh Lakish: ‘In the generation in which the scion of David will
come, the meeting house and Galilee shall be laid waste and Gabalina shall be desolate and
the men of Galilee shall go about from town to town and find no pity and the wisdom of the
scribes shall become putrid and the God-fearing and pious shall cease and truth shall be
abandoned and the generation will be brazen-faced like a dog’. How do we know that Truth
will be abandoned? Because it says, And truth is lacking (ne-’edereth), and he that departeth
from evil maketh himself a prey (Isa. LIX, 15).
Isaiah 59:15.
… Abaye exclaimed: How many such seven-year periods have come, and yet the son of David
has not come! [Seven-year periods have nothing to do with his coming]. The signs of his
coming will be those that R. Johanan indicated: In the generation in which the son of David
comes, disciples of the wise will die out; and as for those who remain alive, their eyes will be
consumed with sorrow and sighing [as they weep]; and many agonies will afflict the entire
people as harsh decrees are added one to the other—indeed, while one is still in force,
another will be proclaimed and added to it.
R. Abun said: In the generation during which the son of David comes, the chamber where
scholars are wont to meet for study will be used for harlotry, Galilee will be laid waste, the
Gaulan region will be made desolate; the men of Galilee will go about from town to town and
find no pity, men of truth will perish, and truth, rejected, will go hence. Whither will it go?
According to the School of R. Yannai, it will go and dwell among bands [of hermits] in the
desert, as it is said Truth shall be among bands (Isa. 59:15).
Isaiah 59:16.
R. Johanan also said: The son of David will come only in a generation that is either altogether
righteous or altogether wicked … ‘Or altogether wicked,’—as it is written, And he saw that
there was no man and wondered that there was on intercessor; and it is [elsewhere] written,
For mine own sake, even for mine own sake, will I do it.
Isaiah 59:17.
… When He requites the peoples of the world, He will put on garments of vengeance, as is said
And He put on garments of vengeance for clothing (Isa. 59:17). When the Messiah appears,
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God will put on the sixth garment: He will be clothed in righteousness, as is said He put on
righteousness as a coat of mail, and a helmet of salvation upon His head (ibid.).
Isaiah 59:19.
… R. Johanan said: When you see a generation ever dwindling, hope for him [the Messiah], as
it is written, And the afflicted people thou wilt save. R. Johanan said: When thou seest a
generation overwhelmed by many troubles as by a river, await him, as it is written, when the
enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him;
Isaiah 59:20.
… R. Johanan said: When thou seest a generation overwhelmed by many troubles as by a river,
await him, as it is written, when the enemy shall come in like a flood, the Spirit of the Lord
shall lift up a standard against him; which is followed by, And the Redeemer shall come to Zion,
Isaiah 59:20.
… Also “beautiful upon the mountains” is he that announceth redemption (Isa. 52:7), namely
the redeemer of whom it is said “The redeemer shall come unto Zion” (Isa. 59:20).
Isaiah 60:1.
… AND GOD SAID: LET THERE BE LIGHT, i.e. rebuilt and firmly established in the Messianic era,
as you read, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee, etc.
(Isa. LX, 1).
Isaiah 60:1.
… Moreover, if you will be careful to light the lamps before Me I shall cause a great light to
shine upon you in the Messianic era. Accordingly it says, Arise, shine, for thy light is come.
Isaiah 60:1.
R. Hiyya bar Abba said in the name of R. Johanan: It is written Hope deferred maketh the heart
sick; but desire fulfilled is a tree of life (Prov. 13:12). When a man waits for a particular thing
to happen, and what he awaits is not brought about for him, his heart is sick. But when what
he awaits is brought about for him, it seems to him as though new life had been given him.
And so the congregation of Israel says: Master of universes, every hope in the world has a set
time for its fulfillment, but the hope for the Messiah has no such set time. The Holy One
and the glory of the Lord is risen upon thee (Isa. 60:1).
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Isaiah 60:1.
Midrash Sifre on Numbers, 41.
The Lord make his face to shine upon thee. May He give thee “the light of countenance” (i.e.
may thy face shine through being in the presence of God). R. Nathan said: “[It means] ‘the
light of the shekina’ (which will come in the Messianic age), as it says (Isa. lx, I): ‘Arise, shine,
for thy light has come, etc. For behold, darkness covereth the earth, etc.’ ”
Isaiah 60:2.
Midrash Rabbah, Exodus XIV, 3.
… In the Messianic Age also, God will bring darkness [to sinners, but light to Israel,] as it says,
For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the
Lord will shine (Isa. LX, 2).
Isaiah 60:3.
… And as a bride adorneth herself with jewels (Isa. 61:10). Even as a bride is distinguished
among her companions by her jewels, even so the congregation of Israel puts to shame
enemies only by the light it clothes itself in, as is said For, behold, though darkness will cover
the earth, etc., nations shall walk at thy light, and kings at the brightness of thy rising (Isa. 60:2,
3).
Isaiah 60:3.
… These precious stones will shine like the sun, and the heathens will come and see the glory
of Israel, as it is said: And nations shall walk at thy light (ib. LX, 3).
Isaiah 60:3.
… Moreover, if you will be careful to light the lamps before Me I shall cause a great light to
shine upon you in the Messianic era. Accordingly it says, Arise, shine, for thy light is come …
And nations shall walk at thy light, and kings at the brightness of thy rising (Isa. LX, I ff.).
Isaiah 60:7.
… Thus R. Eliezer forbade [cattle bought of heathen] for all sacrifices. Thereupon the other
stated that, in refutation of R. Eliezer’s opinion, there was cited by his colleagues [the verse],
All the flocks of Kedor shall be gathered together unto Thee … they shall come up with
acceptance on my altar; to which R. Eliezer replied: All these will become self made proselytes
in the time to come.
A footnote in the Talmud at the end of this quote reads: ‘The Messianic era.’
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Isaiah 60:19 .
… We do, however, find ten things which the Holy One, blessed be He, will renew in the Time
to Come. The first is that He will illumine the whole world, for it says: The sun shall be no more
thy light by day … but the Lord shall be unto thee an everlasting light (Isa. LX, 19).
Isaiah 60:19.
generation of generations (Ps. 72:5): They shall fear the Messiah as long as the sun is upon
in Mount Zion and in Jerusalem” (Isa. 24:23), and of which it is also said “The sun shall be no
more thy light by day; neither for brightness shall the moon give light unto thee; but the Lord
shall be unto thee an everlasting light, and thy God thy glory” (Isa. 60:19).
Isaiah 60:21.
… R. Johanan also said: The son of David will come only in a generation that is either altogether
righteous or altogether wicked. ‘In a generation that is altogether righteous,’—as it is written,
Thy people also shall be all righteous: they shall inherit the land for ever.
Isaiah 60:21.
Babylonian Talmud, Sanhedrin 90a. Chapter XI.
MISHNAH. ALL ISRAEL HAVE A PORTION IN THE WORLD TO COME, FOR IT IS WRITTEN, THY
PEOPLE ARE ALL RIGHTEOUS; THEY SHALL INHERIT THE LAND FOR EVER, THE BRANCH OF MY
PLANTING, THE WORK OF MY HANDS, THAT I MAY BE GLORIFIED.
A footnote at the end of this quote reads: ‘The conception of what is to be understood by the
future world is rather vague in the Talmud. In general, it is the opposite of ‫ ּׁשעֹולמ‍ הזה‬this
world’. In Ber. I, 5 ‘this world’ is opposed to the days of the Messiah. Whether the Messianic
era is thus identical with the future world, and these again with the period of resurrection, is a
moot point (v. infra, 91b). The following quotation from G. Moore, ‘Judaism’ (Vol. 2, p. 389) is
apposite: ‘Any attempt to systematize the Jewish notions of the hereafter imposes upon them
an order and consistency which does not exist in them’.
Isaiah 60:22.
… R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. It is written, in its time [will
the Messiah come], whilst it is also written, I [the Lord] will hasten it!—If they are worthy, I will
hasten it: if not, [he will come] at the due time.
Isaiah 60:22.
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AS THOU KNOWEST NOT WHAT IS THE WAY OF THE WIND (XI, 5). Seven things are concealed
from man, viz. the day of death, the day of consolation [from his troubles], the profundity of
know this of the day of death? As it is said, For man also knoweth not his time (Eccl. IX, 12).
(Deut. 1, 17).
Isaiah 61:1.
… Also “beautiful upon the mountains” is the harbinger of good tidings (Isa. 52:7), namely,
Isaiah, who said of himself, “The spirit of the Lord God is upon me, because the lord hath
anointed me to bring good tidings unto the humble” (Isa. 61:1).
Isaiah 61:5.
Midrash Rabbah, Ecclesiastes II, 8 § 1.
… In the Messianic future they will become servants of Israel, as it is written in Isaiah, And
strangers shall stand and feed your flocks, and aliens shall be your plowmen and your
vinedressers (LXI, 5).
Isaiah 61:10.
The words For He hath clothed me with the garments of salvation (Isa. 61:10) refer to the
seven garments which, according to Scripture, the Holy One will have put on successively from
the time the world was created until the time He requites wicked Edom … The splendor of the
garment He puts on the Messiah will stream forth from world’s end to world’s end, as implied
by the words As a bridegroom putteth on a priestly diadem (Isa. 61:10). Israel will live in his
radiance and say: Blessed is the hour in which the Messiah was created! Blessed is the womb
whence he came! Blessed is the generation whose eyes behold him! Blessed is the eye which
has been given the privilege of seeing him whose lips open with blessing and peace, whose
diction is pure delight, whose garments are glory and majesty, who is confident and serene in
his speech, the utterance of whose tongue is pardon and forgiveness, whose prayer is a sweet
savor, whose supplication during his study of Torah is purity and holiness.…
And as a bride adorneth herself with jewels (Isa. 61:10). Even as a bride is distinguished
among her companions by her jewels, even so the congregation of Israel puts to shame
enemies only by the light it clothes itself in, as is said For, behold, though darkness will cover
the earth, etc., nations shall walk at thy light, and kings at the brightness of thy rising (Isa. 60:2,
3).
Another comment: A bride is adorned with grace in the eyes of all who see her. But since a
tasks, is the congregation of Israel like-wise to go back to its servitude? No, says Scripture, The
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11).
Isaiah 62:5.
Midrash on Psalms, Book Four, Psalm 90,17.
Make us glad according to the days wherein Thou hast afflicted us (Ps. 90:15): According to the
Messiah.” And how long is the “day” of the Messiah?… R. Abba said: Seven thousand years,
reckoning by the days of a bride-groom in the marriage chamber, as is said For as a young man
espouseth a virgin so shall thy sons espouse thee; and as the bridegroom rejoiceth over the
bride, so shall thy God rejoice over thee (Isa. 62:5). And how many are the days of the
bridegroom? Seven days, for Laban said to Jacob: Fulfill the week of this one (Gen. 29:27).
Isaiah 63:1.
… They went to Edom; and the Shekina went with them, as it is said (Isa. lxiii. I): “Who is He
return with them; as it is said (Num. xxx. 3): “And the Lord thy God will bring back thy
captivity.” It does not say “we-heshib,” But “we-shab,” that is, He Himself will return.
Isaiah 63:2.
… When the Messiah appears, God will put on the sixth garment: He will be clothed in
righteousness, as is said He put on righteousness as a coat of mail, and a helmet of salvation
upon His head (ibid.). When He requites Edom, He will put on the seventh garment: He will
put on red apparel, as is said Wherefore is Thine apparel red? (Isa. 63:2).
Isaiah 63:4.
Midrash on Psalms, Book Four, Psalm 90,17.
Messiah.” And how long is the “day” of the Messiah?…
The Rabbis said: Four thousand years, as is said And the time of My acts of redemption is come
(Isa. 63:4).
Isaiah 63:4.
Midrash Rabbah, Ecclesiastes XI, 3, § 1-5, § 1.
AS THOU KNOWEST NOT WHAT IS THE WAY OF THE WIND (XI, 5). Seven things are concealed
from man, viz. the day of death, the day of consolation [from his troubles], the profundity of
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know this of the day of death? As it is said, For man also knoweth not his time (Eccl. IX, 12).
(Deut. I, 17). Whence of the source from which one will profit? As it is said, This is the gift of
God (Eccl. v, 18). Whence of what is in the heart of his fellow? As it is said, I the Lord search
the heart (Jer. XVII, 10). Whence of what is in a woman’s conception? As it is said, NOR HOW
THE BONES DO GROW IN THE WOMB OF HER THAT IS WITH CHILD. Whence of the date when
the kingdom of Edom will fall? As it is said, For the day of vengeance that is in My heart (Isa.
LXII, 4).
Isaiah 63:4.
Midrash Rabbah, Ecclesiastes XII, 9, § 1–11, § 1.
… Koheleth sought to fathom when the end would be, as it is said, That ye awaken not, nor stir
up love, until it please (S.S. II, 7). The Holy One, blessed be He, said to him: ‘I have already
recorded it in “The book of uprightness”, viz. For the day of vengeance that was in My heart,
and My year for redemption are come’ (Isa. LXIII, 4). R. Saul of Naveh taught in the name of R.
Simeon: Should a man tell you when the end of the redemption will occur, reply to him, ‘It is
written, “For the day of vengeance that was in My heart.” ’ R. Judah b. R. Simon said in the
name of R. Joshua b. Levi: [The Holy One, blessed be He, spake]: ‘Three clues did I indicate and
mark for you in connection with the burial of Moses, viz. In the valley in the land of Moab over
against Beth-peor (Deut. XXXIV, 6), and for all that No man knoweth of his sepulchre unto this
day (ib.); so if the heart has not revealed [the secret] to the mouth, to whom can the mouth
reveal it!’
Isaiah 63:11.
Midrash Rabbah, Deuteronomy IX, 9.
… When Moses resigned himself to death, God began to appease him. He said to him: ‘By your
life, in this world you have led My children, in the time to come also, I will have you lead them.’
Whence this? For it is said, Then His people will remember the days of old, the days of Moses
(Isa. LXIII, 11).
Isaiah 64:3.
… But as for the scholars themselves, Eye hath not seen, oh God, beside Thee what He will do
for him that waiteth for Him.
R. Hiyya b. Abba also said in the name of R. Johanan: All the prophets prophesied only for the
days of the Messiah, but as for the world to come, ‘Eye hath not seen, oh God, beside Thee’.
These Rabbis differ from Samuel; for Samuel said: There is no difference between this world
and the days of the Messiah except [that in the latter there will be no] bondage of foreign
Powers, as it says: For the poor never cease out of the land.
Isaiah 64:3.
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… This supports R. Hiyya b. Abba, who said, All the prophets prophesied only for the Messianic
age, but as for the world to come, the eye hath not seen, O Lord, beside thee [what he hath
prepared for him that waiteth for him].
A footnote in the Talmud after R. Hiyya b. Abba’s name reads: ‘Sc. the Baraitha which states
that weapons of war will cease to exist in the Messianic age.’
Isaiah 64:9.
Midrash Rabbah, Exodus XXIV, 4.
… ‘In the Messianic age I will do thus for Zion, which is at present like a wilderness,’ as it is
written, Zion is become a wilderness (Isa. LXIV, 9). ‘In the Messianic age, I will be its protecting
wall,’ for it says, For I, saith the Lord, will be unto her a wall of fire round about, and I will be
the glory in the midst of her (Zech. II, 9).
Isaiah 65:13.
Midrash Rabbah, Exodus XXV, 7.
… Similarly in the Messianic age, He will establish peace for them, and they will sit at ease and
eat in Paradise, and the idolaters will behold their customs and laws, as it says, Behold, My
servants shall eat, but ye shall be hungry (Isa. LXV, 13).
Isaiah 65:16.
… But in the Messianic Age, there will no longer be any troubles, for it says, Because the
former troubles are forgotten (Isa. LXV, 16),
Isaiah 65:19.
… The eighth is that there will be no more weeping or wailing in the world, for it says: And the
voice of weeping shall be no more heard in her, nor the voice of crying (Isa. LXV, 10).
Isaiah 65:20.
R. Hanina said: In the Messianic age there will be death among none save the children on
written, And the Lord God will wipe away tears from off all faces (Isa. xxx, 8). How does R.
Hanina explain this?—From off all faces of Israel. Yet surely it is written, For the youngest shall
die a hundred years old (ib. LXV, 20).…
Isaiah 65:22.
Midrash Rabbah Numbers XIII, 12.
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a tree shall be the days of My people (Isa. LXV, 22).
Isaiah 65:22.
it is said For a thousand years in Thy sight are but as yesterday when it is past (Ps. 90:4). R.
Joshua said: Two thousand years, for the plural days in According to the days wherein Thou
hast afflicted us implies two days, one day of the Holy One, blessed be He, being a thousand
years, as is said For a thousand years in Thy sight are but as yesterday when it is past.
R. Berechiah and R. Dosa the Elder said: Six hundred years, as is said For the days of My people
shall be as the days of a tree (Isa. 65:22), and the trunk of the sycamore-tree remains standing
in the ground for six hundred years.
Isaiah 65:25.
Midrash Rabbah, Genesis XX, 5.
… R. Levi said: In the Messianic age all will be healed save the serpent and the Gibeonite; the
serpent, as it is written, And earth shall be the serpent’s food (Isa. LXV, 25); …
A footnote in the Midrash after this reference reads: ‘This refers to the Messianic age; thus
even then this curse shall lie upon it.’
Isaiah 66:10.
… They lift up the voice, together do they sing; [for they shall see, eye to eye, how the Lord
returneth to Zion] (Isa. 52:8). R. Meir said: By them that wait in thy behalf are meant
ministering angels who have been waiting for the rebuilding of Jerusalem, weeping and
mourning for Jerusalem ever since she was destroyed, as is said The celestial beings cry, “[The
Temple’s destruction] is an outrage”, the angels of peace weep bitterly (Isa. 33:7). A parable of
a king of flesh-and-blood who left his palace and went away to [makeshift residence in] an inn.
The members of his household were grief-stricken, and the servants wore themselves out
during the journey—in short, everyone felt bereaved because the king had left his palace.
Likewise the Holy One left His palace, saying, I have forsaken My House, I have cast off My
heritage, I have given the dearly beloved of My soul into the hand of her enemies (Jer. 12:7).
What servants of His may be said to have been grief-stricken? The celestial beasts who carry
the throne of glory. And what members of His household may be said to have been worn out?
The ministering angels felt bereaved when the King, the King of kings, the Holy One, went forth
out of the Temple. Of His return at the time set for redemption Scripture says, Rejoice for joy
with Jerusalem, all ye that mourn for her (Isa. 66:10).
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Isaiah 66:12.
… Now I know [that peace is the climax of all things] in this world; whence do I know that it is
to be so in the World to Come?—It is said, Behold, I will extend peace to her like a river (Isa.
LXVI, 12).
Isaiah 66:20.
mountain (Isa. 66:20).
Isaiah 66:20.
Midrash Rabbah, The Song of Songs IV, 8 § 2.
LOOK FROM THE TOP OF AMANA. R. Hunia said in the name of R. Justa: The exiles are destined
to break out into song when they reach the Taurus Munus, and nations of the world are
destined to bring them like princes to the Messiah. How do we know? Because it says, LOOK
(TASHURI) FROM THE TOP OF AMANA; the word TASHURI indicates an offering, as it says,
There is not a present (teshurah) to bring to the man of God (I Sam. IX, 7). (It is fitting, but I am
not fitting.) Have I not already done as much for you in the days of Hazael, as we read, So
Hazael went to meet him, and took a present with him, even of every good thing of Damascus,
forty camels’ burden (II Kings VIII, 9)? (R. Judah said: Are all the good things of Damascus only
forty camel’s burden? This expression, however, is used to inform us that he had with him
jewels and pearls which were worth all the good things of Damascus; and so it says, He took a
present with him, and all the good things of Damascus.) Moreover, the nations will bring the
Israelites themselves as a gift to the Messiah. How do we know? Because it says, And they
shall bring all your brethren out of all the nations for an offering unto the Lord, upon horses,
and in chariots, and in litters, and upon mules, and upon swift beasts—kirkaroth (Isa. LXVI, 20).
Isaiah 66:21.
…Accordingly, R. Eleazar interpreted And of them also will I take for priests and for Levites,
saith the Lord (Isa. 66:21), as meaning that out of the heathen who will bring Israel to the King
Messiah, God will single out any one of priestly, or Levitical, or Israelitish origin, for of them
also will I take means that God will take priests and Levites not only out of the children of
Israel that are brought, but also out of the nations that bring the children of Israel. Hence it is
said Of them also will I take for priests and for Levites, saith the Lord.
Isaiah 66:24.
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… R. Johanan said: Tiberias will confer [greatness] upon the Messiah, as it says, … In that hour
the Lord will requite the nations of the world with a great and ceaseless retribution, and hurl
them down to the Gehenna, where they will be judged [punished] for generations upon
generations, as it says, And they shall go forth, and look upon the carcasses of the men, etc.
(ib. LXVI, 24).
Jeremiah
Jeremiah 3:17.
Jeremiah 3:19.
Midrash Rabbah, Exodus XXXII, 2.
… Why did they yearn for it? Because, said R. Simeon b. Lakish, they will be the first to be
resurrected in the Messianic Age … The Rabbis say: Just ass the deer is the most light-footed of
all beasts and cattle, so does Eretz Israel hasten to ripen its fruits before all other lands. Why is
all this so? ‘In order’, said God to Israel, ‘that My name may be associated with you. And I
said: Thou shalt call Me, My father; and shalt not turn away from following Me’ (Jer. III, 19).
Jeremiah 4:24.
… R. Dosa said: The mountains themselves will be the first to bring good tidings to Israel, since
at the time Israel were banished, they mourned for Israel, as is said I beheld the mountains,
and, lo, they trembled (Jer. 4:24).
Jeremiah 5:19.
when the son of David will come; and we have three verses to support this statement.… The
third is, And it shall come to pass that ye shall say, Wherefore hath the Lord our God done,
etc., like (i.e. as long as) ye have forsaken me … so shall ye serve strangers in a land that is not
yours (Jer. v, 19).
Jeremiah 7:34.
Midrash Rabbah, Exodus XXI, 1.
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… In the Messianic era, … and Jacob will obtain his reward, for it says, The voice of mirth and
the voice of gladness (Jer. VII, 34).
Jeremiah 9:9.
… R. Dosa said: The mountains themselves will be the first to bring good tidings to Israel, since
at the time Israel were banished, they mourned for Israel, as is said I beheld the mountains,
and, lo, they trembled (Jer. 4:24). A parable of a king of flesh-and-blood: he had two sons, one
of whom died; whereupon the people of the principality donned black. The king said to the
people: Since you donned black at the one’s dying, I shall have you don white at the other’s
rejoicing. Likewise the Holy One said to the mountains: Since you took up a weeping at My
children’s banishment, as it said With the mountains will I take up a weeping and wailing (Jer.
9:9), out of you, O mountains, I shall bring tidings of My children’s rejoicing, as is said How
beautiful upon the mountains are the feet of the messenger of good tidings (Isa. 52:7).
Jeremiah 12:7.
… A parable of a king of flesh-and-blood who left his palace and went away to [makeshift
residence in] an inn. The members of his household were grief-stricken, and the servants wore
themselves out during the journey—in short, everyone felt bereaved because the king had left
his palace. Likewise the Holy One left His palace, saying, I have forsaken My House, I have cast
off My heritage, I have given the dearly beloved of My soul into the hand of her enemies (Jer.
12:7). What servants of His may be said to have been grief-stricken? The celestial beasts who
carry the throne of glory. And what members of His household may be said to have been worn
out? The ministering angels felt bereaved when the King, the King of kings, the Holy One, went
forth out of the Temple. Of His return at the time set for redemption Scripture says, Rejoice
for joy with Jerusalem, all ye that mourn for her (Isa. 66:10).
Jeremiah 16:13.
Midrash Rabbah, Lamentations I, 16-17 § 52.
… His name is ‘Haninah’, as it is stated, I will not give you Haninah (Jer. XVI, 13).
The context is discussing the Rabbis various choices for Messiah’s name.
Jeremiah 20:6.
… Our teachers said two things in R. Helbo’s name: Why did the Patriarchs long for burial in
Eretz Israel? Because the dead of Eretz Israel will be the first to be resurrected in the days of
the Messiah and to enjoy the years of the Messiah. R. Hanina said: He who dies without the
Land and is buried there experiences a twofold death, for so it is written, And thou, Pashhur,
and all that dwell in thy house shall go into captivity; and thou shalt come to Babylon, and
there thou shalt die, and there shalt thou be buried (Jer. XX, 6); thus he experiences two
deaths.
Jeremiah 23:5.
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… This refers to the Messiah, of whom it also says, I will raise unto David a righteous shoot
(zemah zaddik), and he shall reign as king and prosper, and he shall execute justice and
righteousness in the land.
Jeremiah 23:5.
Behold, days are coming, says the Lord, when I will raise up for David a righteous Messiah, and
he shall reign as king, and prosper, and shall enact a righteous and meritorious law in the land.
Jeremiah 23:6.
Behold, days are coming, says the Lord, when I will raise up for David a righteous Messiah, and
he shall reign as king, and prosper, and shall enact a righteous and meritorious law in the land.
In his days they of the house of Judah shall be delivered and Israel shall live in security. And
this is the name which they shall call him: May vindication be accomplished for us by the Lord
in his days.
Jeremiah 23:6.
Babylonian Talmud, Baba Bathra 75b.
… R. Samuel b. Nahmani said in the name of R. Johanan: Three were called by the name of the
Holy One; blessed be He, and they are the following: The righteous, the Messiah and
Jerusalem. [This may be inferred as regards] the righteous [from] what has just been said. [As
regards] the Messiah—it is written: And this is the name whereby he shall be called. The Lord
is our righteousness.
Jeremiah 23:6.
Midrash Rabbah, Lamentations I, 16 § 51.
… BECAUSE THE COMFORTER IS FAR FROM ME, EVEN HE THAT SHOULD REFRESH MY SOUL.
What is the name of King Messiah? R. Abba b. Kahana said: His name is ‘the Lord’; as it is
stated, And this is the name whereby he shall be called, The Lord is our righteousness (Jer.
XXIII, 6). For R. Levi said: It is good for a province when its name is identical with that of its
king, and the name of its king identical with that of its God … And the name of its king identical
with that of its God, as it is stated, ‘And this is the name whereby he shall be called, The Lord is
our righteousness.’
Jeremiah 23:6.
… God will call the king Messiah after His own name, for it is said of the king Messiah This is his
name whereby he shall be called: The Lord our righteousness (Jer. 23:6). Jerusalem also shall
be called after the Lord’s name, for it is said of Jerusalem The name of the city from that day
shall be, The Lord. That shall be her name (Ezek. 48:35). R. Levi said of Jerusalem: It will be
good for the city when her name is the same as the name of her king, and the name of her king
is the same as the name of her God. Accordingly when Scripture says, [The king] shall stand,
and rule in the strength of the Lord, in the majesty of the name of the Lord his God (Micah
5:3), it refers to the time when The king shall joy in Thy strength, O Lord.
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Jeremiah 23:6.
Comforter, David, Shiloh, Elijah … Where [in Scripture] is Our Righteousness? In the verse, And
this is the name by which he shall be called: Our Righteousness (Jer. 23:6).
Jeremiah 23:7.
Lord that they shall no more say: As the Lord liveth that brought up the children of Israel our
of the land of Egypt; but, As the Lord liveth that brought up and that led the seed of the house
of Israel out of the north country and from all the countries whither I had driven them?
Jeremiah 23:8.
Lord that they shall no more say: As the Lord liveth that brought up the children of Israel our
of the land of Egypt; but, As the Lord liveth that brought up and that led the seed of the house
of Israel out of the north country and from all the countries whither I had driven them?
Jeremiah 29:11.
Midrash Rabbah, Genesis LXXXV, I.
… R. Samuel b. Nahman commenced thus: For I know the thoughts that I think toward you,
saith the Lord (Jer. XXIX, 11). The tribal ancestors were engaged in selling Joseph, Jacob was
taken up with his sackcloth and fasting, and Judah was busy taking a wife, while the Holy One,
blessed be He, was creating the light of Messiah: thus, AND IT CAME TO PASS AT THAT TIME,
etc.
Jeremiah 30:9.
But they shall worship the Lord their God and obey the Messiah, the son of David, their king,
whom I will raise up for them.
Jeremiah 30:12.
… Thou shalt make him exceeding glad with Thy countenance (Ps. 21:7). R. Berechiah said in
the name of R. Samuel: One verse reads of the king Messiah that One, like the son of man …
came to the Ancient of days, and they brought him near before Him (Dan. 7:13), but in another
verse God says, I will cause him to draw near, and he shall approach unto Me (Jer. 30:13).
Jeremiah 30:18.
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Midrash Rabbah, The Song of Songs VII, 5, 3.
on the left (Isa. LIV, 3).
Jeremiah 30:18.
(Ps. 132:14). Then R. Judah asked: If Jerusalem is to extend to Damascus, how do you construe
The city shall be builded on her own mound (Jer. 30:18)? R. Nehemiah replied: Jerusalem will
not be moved from its original place: from each of its sides it will keep spreading out, however,
abroad on the right and on the left (Isa. 54:3), phrases which refer to Jerusalem’s length,
[south and north].
Jeremiah 30:21.
For Thou shalt make him most blessed for ever (Ps. 21:7) means that all the nations shall bless
themselves in the king Messiah.
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Thou shalt make him exceeding glad with thy countenance (Ps. 21:7). R. Berechiah said in the
name of R. Samuel: One verse reads of the king Messiah that One, like the son of man … came
to the Ancient of days, and they brought him near before Him (Dan. 7:13), but in another verse
God says, I will cause him to draw near, and he shall approach unto Me (Jer. 30:21). How
reconcile the two? Angels will bring the king Messiah to the outer edge of their encampment,
and then the Holy One, blessed be He, will reach out His hand and bring the king Messiah near
to Him. Hence it is said I will cause him to draw near.
Jeremiah 30:21.
Their king shall be anointed from them, and their Messiah shall be revealed from among
themselves. I will draw them near and dedicate them to My worship, for who is this one
whose heart desires to be drawn to My worship? says the Lord.
Jeremiah 31:8.
Behold, I will bring them from the north country, and gather them from the uttermost parts of
(Isa. XLI, 25).
Jeremiah 32:41.
Midrash Rabbah, Ruth III, 6-7.
… So said Naomi, WHY CALL YE ME NAOMI (PLEASANT), SEEING THE LORD HATH TESTIFIED
AGAINST ME, AND THE ALMIGHTY HATH AFFLICTED ME (I, 21). I WENT OUT FULL AND THE
LORD HATH BROUGHT ME BACK EMPTY(ib.). I went out full with sons and daughters. Another
interpretation of I WENT OUT FULL, is I was pregnant. WHY CALL YE ME NAOMI, SEEING THE
LORD HATH AFFLICTED (’anah) ME, AND THE ALMIGHTY HATH DONE EVIL TO ME. God has
afflicted me with His Attribute of Justice, as in the verse, If thou afflict (’aneh) him in any wise
(Ex. XXII, 22). Another interpretation of ’anah is ‘testified’ against me, as in the verse, He hath
testified (’anah) falsely against his brother (Deut. XIX, I8). Another interpretation: All His
concern was with me, for in this world THE LORD HATH AFFLICTED ME, but of the Messianic
future it is written, Yea, I will rejoice over them to do them good (Jer. XXXII, 41).
Jeremiah 33:13.
In the cities of the hill country, in the cities of the Shephelah, and in the cities of the south, in
the land of the tribe of Benjamin, in the surroundings of Jerusalem, and in the cities of the
tribe of Judah, the people shall yet rehearse the words of the Messiah, says the Lord.
Jeremiah 33:15.
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In those days and at that time, I will raise up for David a righteous Messiah, who shall enact a
righteous and meritorious law in the land.
Jeremiah 35:19.
… will go up [to Jerusalem] where they will be the first to bring offerings, since of them it is
said a man to stand before Me for ever, words which include an allusion, one may infer, to the
days of the Messiah.
Jeremiah 35:19.
… Hence How beautiful upon the mountains are the feet of the messenger of good tidings.
Those bringing good tidings will be the descendants of Jonadab the son of Rechab, who upon
entering the Temple will bring offerings, procure expiation, and bring tidings of redemption to
Israel, for it is said of Jonadab’s descendants, “There shall not be cut off unto Jonadab the son
of Rechab a man to stand before Me for ever” (Jer. 35:19).
Jeremiah 38:28.
… But surely it is written, And it came to pass (wehayah), when Jerusalem was taken (Jer.
XXXVIII, 28)? He said to them: That too does not denote trouble but joy, for on the very same
day the Comforter was born and on that same day Israel received a full quittance for their sins.
A footnote after the word ‘Comforter’ states: ‘The Messiah’
Jeremiah 38:28.
Midrash Rabbah, Esther 11.
… They cited against him the verse, And it came to pass (wehayah), when Jerusalem was taken
(Jer. XXXVIII, 28). He replied: That too was a matter not of sorrow but of joy, since on that day
the comforter was born, and Israel received a quittance for their iniquities.
A footnote after the word ‘Comforter’ states: ‘The Messiah’
Lamentations
Lamentations 1:13.
… HE HATH SPREAD A NET FOR MY FEET. R. Abba b. Kahana said: If you see benches filled with
Babylonians set up in the land of Israel look for the feet of the Messiah. What is the reason?
HE HATH SPREAD A NET FOR MY FEET.
Lamentations 1:13.
Midrash Rabbah, The Song of Songs VIII, 9, 3.
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… R. Abba b. Kahana said: If you see seats filled with Babylonians in the land of Israel, look out
for the coming of the Messiah. Why so? Because it says, He hath spread a net for my feet (Lam
I, 13).
Lamentations 1:16.
What is the name of King Messiah?… R. Judan said in the name of R. Aibu: His name is
‘Comforter’; as it is said, THE COMFORTER IS FAR FROM ME. R. Hanina said: They do not really
differ, because the numerical value of the names is the same, so that ‘Comforter’ is identical
with ‘Shoot’.
The following story supports what R. Judan said in the name of R. Aibu: It happened that a man
was ploughing, when one of his oxen lowed. An Arab passed by and asked, ‘What are you ?’
He answered, ‘I am a Jew.’ HE said to him, ‘Unharness your ox and untie your plough’ [as a
mark of mourning]. ‘Why?’ he asked. ‘Because the Temple of the Jews is destroyed.’ He
inquired, ‘From where do you know this?’ He answered, ‘I know it from the lowing of your ox.’
While he was conversing with him, the ox lowed again. The Arab said to him, ‘Harness your ox
and tie up your plough, because the deliverer of the Jews is born.’ ‘What is his name?’ he
asked; and he answered, ‘His name is “Comforter.” ’ ‘What is his father’s name?’ He
answered, ‘Hezekiah.’ ‘Where do they live?’ He answered, ‘In Birath ’Arba in Bethlehem of
Judah.’
Lamentations 2:22.
Mayest Thou proclaim liberty to Thy people of the house of Israel by the hand of the King
Messiah, just as Thou didst by the hand of Moses and Aaron on the day of the Passover; so
that my young men may gather together all around from every place to which they were
scattered on the day of the mighty wrath of the Lord; there was none among them who
escaped or remained; my sons whom I swathed in linen swaddling clothes and reared in royal
comfort, my enemies have destroyed.
Lamentations 4:22.
After that your sins shall be expiated, O congregation of Zion, and you shall be delivered by the
hands of the King Messiah and of Elijah the High Priest, and the Lord will no longer keep you in
the Dispersion. At the very same time He will visit upon you your iniquities, O wicked Rome,
built up in Italy, and full of armies of the enslaved, Persians shall come and oppress you and
capture you for you are exposed before the Lord for your quilt.
Ezekiel
Ezekiel 1:22.
Thou turnest man to contrition; and sayest: “Repent, ye children of men” (Ps. 90:3). R. Abbahu
bar Ze’era taught: Great is repentance, for it preceded the creation of the world. And what
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was the call to repentance? A voice from heaven which cried out saying: “Repent, ye children
of men.”
Seven things, by two thousand years, preceded the creation of the world: the Torah, the
throne of glory, the Garden of Eden, Gehenna, repentance, the sanctuary in heaven, and the
name of the Messiah.
… The name of the Messiah was engraved in a precious stone upon the altar. And a divine
voice proclaimed: Return, ye children of men. All the seven were borne up by the power of
the Holy One, blessed be He. Only after the Holy One, blessed be He, created His world and
created the sacred creatures, did He establish the firmament with all the seven upon the horns
of the creatures, as is said And over the heads of the living creatures there was the likeness of
the firmament (Ezek. 1:22).
Ezekiel 16:55.
… The fourth is that they will rebuild all the waste cities so that there shall not be one waste
place left in the world; even Sodom and Gomorrah will be rebuilt in the Time to Come, as it
says, And thy sisters, Sodom and her daughters, shall return to their former estate (ib. XVI, 55).
Ezekiel 17:13.
Midrash Rabbah, Genesis LXIV, 3.
… HA-EL implies even the strong lands. HA-EL also implies, only part of them, and when will I
give you the rest? In the Messianic future.
A footnote after the word ‘lands’ reads: ‘Those inhabited by powerful nations; as in the verse,
And the mighty (ele) of the land he took away’ (Ezek. XVII, 13).
Ezekiel 29:21.
… R. Hanina said: The Son of David will not come until a fish is sought for an invalid and cannot
be procured, as it is written, Then will I make their waters deep, and cause their rivers to run
like oil; whilst it is written, In that day will I cause the horn of the house of Israel to bud forth.
Ezekiel 32:14.
… R. Hanina said: The Son of David will not come until a fish is sought for an invalid and cannot
be procured, as it is written, Then will I make their waters deep, and cause their rivers to run
like oil;
Ezekiel 36:8.
… What was their reason for mentioning the gathering of the exiles after the blessing of the
years?—Because it is written, But ye, O mountains of Israel, ye shall shoot forth your branches
and yield your fruit to my people Israel, for they are at hand to come.
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Ezekiel 37:12.
… Why did the Patriarchs long for burial in Eretz Israel? Because the dead of Eretz Israel will be
the first to be resurrected in the days of the Messiah and to enjoy the years of the Messiah … If
so, said R. Simon, the righteous who are buried without the Land have lost thereby? But what
does God do? He makes cavities like channels for them in the earth, and they roll along in
them until they reach Eretz Israel, when the Holy One, blessed be He, will infuse into them a
spirit of life and they will arise. How do we know this? Because it is written, Behold, I will
open your graves, and cause you to come up out of your graves, O My people; and I will bring
you into the land of Egypt (Ezek. XXXVII, 12);
Ezekiel 37:14.
… Why did the Patriarchs long for burial in Eretz Israel? Because the dead of Eretz Israel will be
the first to be resurrected in the days of the Messiah and to enjoy the years of the Messiah …
and after that, I will put My spirit in you, and ye shall live (ib. 14).
Ezekiel 38:1.
… R. Johanan also said: ‘Not unto us, O Lord, not unto us’ refers to the servitude to [foreign]
powers. Others state. R. Johanan said: ‘Not unto us, O Lord, not unto us’ refers to the war of
Gog and Magog..
V. Ezek. XXXVIII and Sanh., Sonc. ed. p. 630, n. 7.
Ezekiel 38:1.
… ‘for I am the Lord their God’—in the days of Gog and Magog.
A footnote after this quote reads: ‘i.e., the days of the Messiah. V. Ezek. XXXVIII, XXXIX.’
Ezekiel 38:1.
(i.e. the future Messianic war, Ezek. xxxviii).
Ezekiel 38:1.
Midrash Rabbah, Leviticus XXVII, 11.
… R. Levi remarked: Gog and Magog, too, in the Time to Come, will say the same, namely: the
ancients were fools, for they tried hard to form designs against Israel and did not realize that
they had a Protector in heaven.
A footnote in the Midrash after ‘Magog’ reads: ‘Symbolic of Israel’s enemies. In the Messianic
era they are to be involved in a world war in which they will be destroyed.’ The background of
this story is to be found in Ezek. xxxviii, I ff.
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Ezekiel 38:16.
… THAT WHICH SHALL BEFALL YOU IN THE END OF DAYS. R. Simon said: He showed them the
downfall of Gog and Magog, as you read, It shall be in the end of days … when I shall be
sanctified through thee, O Gog (Ezek. XXXVIII, 16).
Ezekiel 39:2.
Behold, I will bring them from the north country, and gather them from the uttermost parts of
(Isa. XLI, 25).
Ezekiel 39:11.
Midrash Rabbah, Genesis XXXVI, 6.
… The Holy One, blessed be He, said to Japheth: ’Thou didst cover thy father’s nakedness: By
thy life, I will reward thee, for It shall come to pass in that day, that I will give unto Gog a place
fit for burial in Israel’ (Ezek. XXXIX, 11).
A footnote in the Midrash after this quote reads: ‘Burial in the land of Israel is regarded as a
privilege—moreover, here it implies that they would enjoy the Messianic era. Gog is held to
be a descendant of Japheth.’
Ezekiel 41:7.
higher and higher (Ezek. XLI, 7).
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Ezekiel 41:7.
(Ps. 132:14). Then R. Judah asked: If Jerusalem is to extend to Damascus, how do you construe
The city shall be builded on her own mound (Jer. 30:18)? R. Nehemiah replied: Jerusalem will
not be moved from its original place: from each of its sides it will keep spreading out, however,
Ezekiel 45:18.
Babylonian Talmud, Menahoth 45a
… Thus saith the Lord GOD; In the first month, in the first day of the month, thou shalt take a
young bullock without blemish, and thou shalt offer it as a sin-offering in the sanctuary. ‘A sin-
offering’? But surely it is a burnt-offering? —R. Johanan said, This passage will be interpreted
by Elijah in the future.
A footnote in the Talmud at the end of this quote reads: ‘This means that it is beyond our
power to reconcile this verse with the ordinance of the Torah and will be explained by Elijah
the prophet, the herald of the Messianic era, who is to make the truth known.’
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Ezekiel 47:9.
… The second thing is that He will bring out living water from Jerusalem and heal therewith all
those who have a disease, as it says: Every living creature wherewith it swarmeth,
whithersoever the rivers shall come, shall live; … for these waters are come thither, that all
things be healed (Ezek. XLVII, 9).
Ezekiel 47:12.
… The third is that He will make trees yield their fruit each month, and when a man eats of
them he will be healed, for it says: And by the river upon the bank thereof, on this side and on
that side, shall grow every tree for food … it shall bring forth new fruit every month, because
the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the
leaf thereof for healing (ib. 12).
Ezekiel 48:19.
Midrash Rabbah, Genesis XX, 5.
… R. Levi said: In the Messianic age all will be healed save the serpent and the Gibeonite; the
serpent, as it is written, And earth shall be the serpent’s food (Isa. LXV, 25); the Gibeonite: And
they that serve the city, out of all the tribes of Israel, shall till it (Ezek. XLVIII, 19), which means,
all the tribes of Israel shall make them serve.
A footnote after the Isaiah reference reads: ‘This refers to the Messianic age; thus even then
this curse shall lie upon it.’
Ezekiel 48:31.
Babylonian Talmud, Baba Bathra 122a.
… [but] in the world to come there will be no single individual who will not possess [land] in
mountain, lowland and valley; for it is said, The gate of Reuben one; the gate of Judah one; the
gate of Levi one.
A footnote in the Talmud after the phrase ‘world to come’ reads: ‘the Messianic era.’
Ezekiel 48:35.
What is the name of King Messiah? R. Abba b. Kahana said: His name is … ‘It is good for a
province when its name is identical with that of its king,’ as it is written, And the name of the
city from that day shall be the Lord is there (Ezek. XLVIII, 35).
Ezekiel 48:35.
… God will call the king Messiah after His own name, for it is said of the king Messiah This is his
name whereby he shall be called: The Lord our Righteousness (Jer. 23:6). Jerusalem also shall
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be called after the Lord’s name, for it is said of Jerusalem The name of the city from that day
shall be, The Lord. That shall be her name (Ezek. 48:35).
Daniel
Daniel 2:22.
Midrash Rabbah, Genesis I, 6.
… And their works are in the darkness (Isa. loc. cit.). And the light dwelleth with Him (Dan. loc.
cit.) … R. Abba of Serungayya said: ‘And the light dwelleth with him’ alludes to the royal
Messiah.
Daniel 2:22.
… R. Biba of Sergunieh said: His name is ‘Nehirah’, as it is stated, And the light (nehorah)
dwelleth with Him (Dan. II, 22), where the word is spelt nehirah.
Daniel 2:42.
feet were part of iron, and part of clay (Dan. 2:42) …
Daniel 4:14.
… Till thrones were placed and one that was ancient did sit.
Why were these necessary?—To teach R. Johanan’s dictum; viz.: The Holy One, blessed be He,
does nothing without consulting His heavenly Court, for it is written, The matter is by the
decree of the watchers, and the sentence by the word of the Holy Ones. Now, that is
satisfactory for all [the other verses], but how explain Till thrones were placed?—One [throne]
was for Himself and one for David.
A footnote after ‘David’ reads: ‘The Messiah.’
Daniel 7:9.
Midrash on Psalms, Book Four, Psalm 93, I.
… The Holy One, blessed be He, is clothed with seven garments … And with the seventh
garment, in the days of the Messiah, as it is said His raiment was as white snow (Dan. 7:9).
Daniel 7:13.
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… R. Alexandri said: R. Joshua opposed two verses: it is written, And behold, one like the son of
man came with the clouds of heaven; …
Daniel 7:13.
… Thou shalt make him exceeding glad with Thy countenance (Ps. 21:7). R. Berechiah said in
the name of R. Samuel: One verse reads of the king Messiah that One, like the son of man …
came to the Ancient of days, and they brought him near before Him (Dan. 7:13), but in another
verse God says, I will cause him to draw near, and he shall approach unto Me (Jer. 30:21).
Daniel 7:14.
… How do we know the same of the King Messiah?… How do we know that he will hold sway
on land? Because it is written, All kings shall prostrate themselves before him; all nations shall
serve him (ib. II)
Daniel 7:14.
… It has been taught: R. Nathan said: This verse pierces and descends to the very abyss: For the
vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry,
wait for him; because it will surely come, it will not tarry. Not as our Masters, who interpreted
the verse, until a time and times and the dividing of time; nor as R. Simlai who expounded,
Thou feedest them with the bread of tears; and givest them tears to drink a third time; nor as
R. Akiba who expounded, Yet once, it is a little while, and I will shake the heavens, and the
earth: but the first dynasty [sc. the Hasmonean] shall last seventy years, the second [the
Herodian], fifty two, and the reign of Bar Koziba two and a half years.
Daniel 9:25.
… The Targum of the Prophets was composed by Jonathan ben Uzziel under the guidance of
Haggai, Zechariah and Malachi, and the land of Israel [thereupon] quaked over an area of four
hundred parasangs by four hundred parasangs, and a Bath Kol came forth and exclaimed, Who
is this that has revealed My secrets to mankind? Jonathan b. Uzziel thereupon arose and said,
It is I who have revealed Thy secrets to mankind. It is fully known to Thee that I have not done
this for my own honour or for the honour of my father’s house, but for Thy honour I have done
it, that dissension may not increase in Israel … Kol went forth and said, Enough! What was the
reason?—Because the date of the Messiah is foretold in it.
A footnote after the phrase ‘secrets to mankind’ states: ‘The Targum of Jonathan b. Uzziel is
very paraphrastic, and applies many of the prophetic verses to the Messianic age’.
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Daniel 9:25.
Babylonian Talmud, Pesahim 54b.
… Our Rabbis taught: Seven things are hidden from men. These are they: the day of death, and
the day of comfort, the depth [extent] of judgment; and a man does not know what is in his
neighbour’s heart; and a man does not know from what he will earn; and when the Davidic
dynasty will return; and when the wicked kingdom will come to an end.
A footnote after the phrase ‘the Davidic dynasty’ reads: ‘This was probably said in order to
discourage those who tried to calculate the advent of the Messiah on the basis of Scripture;
cf.. Sanh. 97a’.
Daniel 12:3.
… Similarly, this world is like the betrothal, for it says: And I will betroth thee unto Me in
faithfulness (Hos. II, 20). Hence He gave them only the moon, as it says: THIS MONTH SHALL
BE UNTO YOU. The actual marriage ceremony will take place in the Messianic days, as it says:
For thy Maker is thy husband (Isa. LIV, 5), and then He will hand over everything to them, as it
says: And they that are wise shall shine as the brightness of the firmament; and they that turn
the many to righteousness as the stars for ever and ever (Dan. XII, 3).
Daniel 12:4.
… The Rabbis said: He was about to reveal the end [the Messianic redemption] to them, but it
was hidden from him. R. Judah said in the name of R. Eleazar b. Abina: To two men was the
end revealed, only to be hidden again from them, and they are these: Jacob and Daniel. Daniel:
But thou, O Daniel, shut up the words, and seal the book (Dan. XII, 4).
A footnote after this quote reads: ‘Implying that the book—the secret of Messiah’s advent—
had hitherto been open to him.’
Daniel 12:11.
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Daniel 12:11.
Aaron (Ex. V, 20)), so the future Redeemer will be revealed to them, and then be hidden from
them. And how long will he be hidden? R. Tanhuma, in the name of the Rabbis, said: Forty-
five days, as it is said, And from the time that the continual burnt-offering shall be taken away
… there shall be a thousand two hundred and ninety days. Happy is he that waiteth, and
cometh to the thousand three hundred and five and thirty days (Dan. XII, 11–12).
Daniel 12:12.
Aaron (Ex. v, 20)), so the future Redeemer will be revealed to them, and then be hidden from
them. And how long will he be hidden? R. Tanhuma, in the name of the Rabbis, said: Forty-
five days, as it is said, And from the time that the continual burnt-offering shall be taken away
… there shall be a thousand two hundred and ninety days. Happy is he that waiteth, and
cometh to the thousand three hundred and five and thirty days (Dan. XII, 11–12).
Daniel 12:12.
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Hosea
Hosea 1:10.
… but in the Messianic era ‘The children of Israel shall be as the sand of the sea which cannot
be measured nor numbered’.
Hosea 2:15.
when the son of David will come; and we have three verses to support this statement. The
first is, And I will visit upon her the days of the Baalim, wherein she offered unto them (Hos. II,
15).
A footnote after the phrase: ‘the son of David’ reads: ‘The Messiah.’
Hosea 2:16.
Midrash Rabbah, Exodus II, 4.
… R. Levi said: God told Moses: ‘Let this be a sign to you: In the wilderness wilt thou leave
them, and from the wilderness wilt thou bring them back in the Messianic times’, as it is said:
Therefore, behold, I will allure her, and bring her into the wilderness (Hos. II, 16).
Hosea 2:16.
land of Israel to the wilderness of Judah, as it is said, Behold, I will allure her, and bring her into
the wilderness (Hos. II, 16); …
Hosea 2:16.
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Hosea 2:17.
… Raba said: It shall be even so in the days of the Messiah, for it is said, And she shall sing
there, as in the days of her youth, and as in the days when she came up out of the land of
Egypt.
Hosea 2:20.
… The seventh is that He will bring all the wild beasts, birds and creeping things and make a
covenant with them and with all Israel, for it says: And in that day will I make a covenant for
them with the beasts of the field, and with the fowls of heaven (Hos. II, 20).
Hosea 3:5.
Afterwards shall the children of Israel return and seek the Lord their God, and David their king.
Hosea 3:5.
… Thus, in the Messianic future Israel shall fear, viz. And they shall come in fear unto the Lord
and to His goodness (Hos. III, 5).
Hosea 3:5.
After that the children of Israel shall repent and seek the worship of the Lord their God, and
they shall obey the Messiah, the son of David, their king, and he shall direct them to the
worship of the Lord; and great shall be His goodness which shall come to them at the end of
days.
Hosea 5:15.
Midrash Rabbah, Lamentations XXIV.
… at the time when the Holy One, blessed be He, sought to destroy the Temple, He said, ‘So
long as I am in its midst, the nations of the world will not touch it; but I will close My eyes so as
not to see it, and swear that I will not attach Myself to it until the time of the end arrives.’
Then came the enemy and destroyed it. Forthwith the Holy One, blessed be He, swore by His
right hand and placed it behind Him. So it is written, He hath drawn back His right hand from
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before the enemy (ib. II, 3). At that time the enemy entered the Temple and burnt it. When it
was burnt, the Holy One, blessed be He, said, ‘I no longer have a dwelling-place in this land; I
will withdraw My Shechinah from it and ascend to My former habitation; so it is written, I will
go and return to My place, till they acknowledge their guilt, and seek My face’ (Hos. v, 15).
A footnote after the phrase ‘until the time of the end’ reads: ‘The Messianic era’.
Hosea 6:2.
… Abaye said: It will be desolate two [thousand], as it is said, After two days will he revive us: in
the third day, he will raise us up, and we shall live in his sight.
Hosea 12:9.
land of Israel to the wilderness of Judah, as it is said, Behold, I will allure her, and bring her into
the wilderness (Hos. II, 16); while some say to the wilderness of Sihon and Og, as it is said, I will
yet again make thee to dwell in tents, as in the days of the appointed season (ib. XII, 9).
Hosea 12:10.
which hath been is that which shall be, for there is nothing new under the sun (Ecc. 1:9), [and
so Israel will again dwell in the desert]: I am the Lord thy God from the land of Egypt; I will yet
again make thee to dwell in tents, as in the days of the Feast [of Booths] (Hos. 12:10), and,
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[again in the desert], As in the days of thy coming forth out of the land of Egypt, will I show
unto Israel marvelous things (Micah 7:15).
Hosea 12:13.
Midrash Rabbah, Genesis LXX, 20.
… And Jacob fled into the field of Aram, and Israel served for a wife, and for a wife he kept
sheep (Hosea XII, 13).
A footnote in the context of this quote states: ‘ … according to the Rabbis the Redeemer was
born on the day the Temple was destroyed … ’
Hosea 14:8.
They shall be gathered in from their Dispersion, shall live in the shade of their Messiah, and the
dead shall live, and goodness shall abound in the land. The record of their goodness shall
continue without interruption, like the memory of the trumpet sounds accompanying the
ritual libation of wine in the Temple.
Joel
Joel 2:22.
… R. Zera said: R. Jeremiah b. Abba stated, ’In the generation in which the son of David will
come … R. Hiyya b. Ashi stated in the name of Rab: In the time to come all the wild trees of the
Land of Israel will bear fruit; for it is said in Scripture, For the tree beareth its fruit, the fig-tree
and the vine do yield their strength.
Joel 3:18.
And it shall come to pass (we-hayah) in that day, that the mountains shall drop down sweet
wine (Joel III, 18).
A footnote in this context states: ‘This refers to the Messianic era.’
Joel 3:18.
Midrash Rabbah, Genesis LI, 8.
… viz. the seed that comes from a different source, which is the King Messiah … R. Judah b.
Simon said: A specimen, as it were, of the Messianic Age was provided for them, as you read,
And it shall come to pass in that day, that the mountains shall drop down sweet wine (Joel IV,
18).
A footnote after ‘King Messiah’ reads: ‘Y.M. and Rash.: SEED implies one of their posterity
“coming form a different source”, viz. from a different mother and father: v. supra XXIII, 5.’
Joel 3:18.
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set them upon an ass (Ex. IV, 20). Similarly will it be with the latter Redeemer, as it is stated,
Lowly and riding upon an ass (Zech. IX, 9). As the former redeemer caused manna to descend,
as it is stated, Behold, I will cause to rain bread from heaven for you (Ex. XVI, 4), so will the
latter Redeemer cause manna to descend, as it is stated. May he be as a rich cornfield in the
land (Ps. LXXII, 16). As the former redeemer made a well to rise, so will the latter Redeemer
bring up water, as it is stated, And a fountain shall come forth of the house of the Lord, and
shall water the valley of Shittim (Joel IV, 18).
Amos
Amos 2:7.
… R. Nehorai said: In the generation in which the son of David comes, the young will insult
their elders, and the elders will wait upon the young: “The daughter will rise up against her
mother, the daughter-in-law against her mother-in-law; a man’s enemies will be the inmates
of his own house” (Micah 7:6); and a son will feel no shame before his father.
Amos 4:7.
… Our Rabbis taught: In the seven year cycle at the end of which the son of David will come—
in the first year, this verse will be fulfilled: And I will cause it to rain upon one city and cause it
not to rain upon another city.
Amos 4:7.
… R. Johanan said: In the first year of the septennate in which the scion of David will come, will
be fulfilled the statement of the Scripture, And I will cause it to rain upon one city, etc. (Amos
IV, 7). In the second year famine will assail it. In the third year there will be a great famine,
from which men, women, and children will perish, and pious men and men of good deeds will
become few, and the Torah will begin to be forgotten in Israel. In the fourth year there will be
scarcity of a kind and plenty of a kind. In the fifth year there will be great plenty and the
people will eat, drink, and be merry, and the Torah will be renewed and restored to Israel. In
the sixth year there will be thunderings, in the seventh year wars. At the expiration of the
seventh year the scion of David will come.
Amos 4:7.
… Of the particular seven-year period at the end of which [the Messiah], the son of David, will
appear, the Rabbis taught as follows: In the first year “I will cause it to rain upon one city and
cause it not to rain upon another city” (Amos 4:7). In the second year arrows of famine will be
launched [upon Israel]. In the third year there will be a general famine; …
A footnote after the phrase ‘the son of David will appear’ states: ‘According to Yehudah ’Eben
Shemu’el, the idea of a seven-year period at the end of which the Messiah was to come is
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linked with the calculation that at the end of 85 Jubilee periods—that is, after Anno Mundi
4250—the Messiah was to be expected. A.M. 4250 corresponded to 447 ce, a year which
many believed would mark the end of Rome (in 433 ce Attila the Hun made himself ruler of
Rome). In one of the seven-year periods, accordingly, in the eighty-sixth Jubilee, the Messiah
was expected. See Yehudah ’Eben Shemu’el, Midrese ge’ulah, 2d. ed. (Jerusalem-Tel Aviv,
5714/1954), p.45. See also PR 1:7 (YJS, 18, 46–47, n. 51).’
Amos 8:11.
Midrash Rabbah, Genesis XXV, 3.
… and once in the Messianic future: Not a famine of bread, nor a thirst for water, but of
hearing the words of the Lord (Amos VIII, II).
Amos 8:11.
Midrash Rabbah, Genesis XL. 3.
… Ten famines have come upon the earth …, and one will be in the Messianic future—Not a
famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos VIII, 11).
Amos 9:11.
Babylonian Talmud, Sanhedrin 96b–97a.
… R. Nahum said to R. Isaac: ‘Have you heard when Bar Nafle will come?’ ‘Who is Bar Nafle?’
he asked, ‘Messiah,’ he answered, ‘Do you call Messiah Bar Nafle?’—‘Even so,’ he rejoined, ‘as
it is written, In that day I will raise up [97a] the tabernacle of David ha-nofeleth [that is fallen].’
He replied, ’ Thus hath R. Johanan said: In the generation when the son of David [i.e., Messiah]
will come, scholars will be few in number, and so for the rest, their eyes will fail through
sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new
evil coming with haste before the other has ended.
Amos 9:13.
Midrash Rabbah, Ruth II, 10.
… R. Levi said: The Merciful One never exacts retribution of man’s life to begin with. Whence is
this taught? From Job, as it is said, There came a messenger unto Job, and said: The oxen were
plowing, etc. (Job I, 14). R. Hama b. R. Hanina said: The Holy One, blessed be He, gave him a
foretaste of the World to come, [as it is said], The plowman shall overtake the reaper (Amos
IX, 13).
A footnote after ‘gave him’ reads: ‘Emended text as in Lev. R. XVII, 4 (E.J.). God had given Job a
foretaste of the Messianic era (with which ‘the world to come’ must here be identified) in that
‘the oxen plowing, and the asses feeding immediately after them’—immediately they were
finished ploughing the grass was already fit for grazing. (Presumably the Midrashic translation
of the verse, and it then accords with the verse from Amos that follows.)’
Obadiah
Obadiah 1:21.
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… But when would he come to him? In the Messianic era: And saviours shall come up on
Mount Zion to judge the mount of Esau, etc. (Obad. I, 21).
Obadiah 1:21.
Midrash Rabbah, Leviticus XIII, 5.
… THE SWINE is an allusion to Edom [Rome]; WHICH DOES NOT DO GERAH, i.e. which will not
bring in its train (garar) another empire to follow it. And why is the last-named called ‘hazir’
[i.e. swine of boar]?—Because it will yet restore (hazar) the crown to its [rightful] owner. This
is indicated by what is written, And saviours shall come up on Mount Zion to judge the mount
of Esau; and the kingdom shall be the Lord’s (Obad. 21).
A footnote after the words: ‘follow it’ reads: ‘It was evidently believed that the eclipse of Rome
would be followed by the Messianic era.’
Micah
Micah 2:13a.
… This one is greater than all who will make breaches, for from thee will arise [he of whom it is
written], The breaker is gone up before them (Micah II, 13).
A footnote after this quote reads: ‘i.e. the Messiah—this was an unconscious prophecy, Y.T.:
the deduction is made from the repetition of the word ‘breach’ in the Heb., pointing to
greatness.’
Micah 2:13.
… In the Messianic future? The breaker is gone up, before them … and the Lord at the head of
them (Mic. II, 13).
Micah 2:13.
Midrash on Proverbs, Chapter 6.
… And poverty will come calling upon you, And want, like a man with a shield (Prov. 6:11): This
refers to the King Messiah who will march in the future at the head of Israel, as it is said, Their
king marches before them, the Lord at their head (Micah 2:13).
Micah 4:8.
And you, O Messiah of Israel, who have been hidden away from the sins of the congregation of
Zion, the kingdom is destined to come to you, and the former dominion shall be restored to
the kingdom of the congregation of Jerusalem.
Micah 5:1.
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And you, O Bethlehem Ephrath, you who were too small to be numbered among the
thousands of the house of Judah, from you shall come forth before Me the Messiah, to
exercise dominion over Israel, he whose name was mentioned from before, form the days of
creation.
Micah 5:3.
… Rab said: The son of David will not come until the [Roman] power enfolds Israel for nine
months, as it is written, Therefore will he give them up, until the time that she which travaileth
hath brought forth: then the remnant of his brethren shall return unto the children of Israel.
Ulla said: Let him [The Messiah] come, but let me not see him. Rabbah said likewise: Let him
come, but let me not see him. R. Joseph said: Let him come, and may I be worthy of sitting in
the shadow of his ass’s saddle. Abaye enquired of Rabbah: What is your reason [for not
wishing to see him]? Shall we say, because of the birth pangs [preceding the advent] of the
Messiah?
Micah 5:3.
… R. Levi said of Jerusalem: It will be good for the city when her name is the same as the name
of her king, and the name of her king is the same as the name of her God. Accordingly when
Scripture says, [The king] shall stand, and rule in the strength of the Lord, in the majesty of the
name of the Lord his God (Micah 5:3), it refers to the time when The king shall joy in Thy
strength, O Lord.
Micah 5:5a.
… R. Simeon b. Yohai taught: If you see a Persian horse tethered in Eretz Israel look for the feet
of the Messiah. What is the reason? And this shall be peace: when the Assyrian shall come
into our land (Micah V, 4).
Micah 5:5a.
… R. Simeon b. Yohai taught: If you see a Persian horse tethered to a grave in the land of Israel,
look out for the coming of the Messiah. Why so? Because it says, And this shall be peace:
when the Assyrian shall come into our land, and when he shall tread in our palaces, then shall
we raise against him seven shepherds, etc. (Micah V, 4).
Micah 5:5.
Babylonian Talmud, Sukkah 52b.
… And this shall be peace: when the Assyrian shall come into our land, and when he shall tread
in our places, then shall we raise up against him seven shepherds and eight princes among
men.… And who are the ‘eight princes among men?’—Jesse, Saul, Samuel, Amos, Zephaniah,
Zedekiah, the Messiah, and Elijah.
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Micah 5:5.
… R. Simeon b. Yohai taught: If you see a Persian horse tethered to a grave in the land of Israel,
look out for the coming of the Messiah. Why so? Because it says, And this shall be peace:
when the Assyrian shall come into our land, and when he shall tread in our palaces, then shall
we raise against him seven shepherds, etc. (Micah V, 4). These are the seven shepherds: David
in the centre, Adam, Seth, and Methuselah on his right hand, Abraham, Jacob, and Moses on
his left. Where is Isaac? He goes and sits at the entrance of Gehinnom to deliver his
descendants from the punishment of Gehinnom. And eight princes among men: these are the
eight princes: Jesse, Saul, Samuel, Amos, Zephaniah, Hezekiah, Elijah, and the Messiah.
Micah 7:6.
BECAME MORE AND MORE DEBASED; AND THERE WAS NONE TO ASK, NONE TO INQUIRE,
UPON WHOM IS IT FOR US TO RELY? UPON OUR FATHER WHO IS IN HEAVEN. IN THE
FOOTSTEPS OF THE MESSIAH INSOLENCE WILL INCREASE AND HONOUR DWINDLE; THE VINE
WILL YIELD ITS FRUIT [ABUNDANTLY] BUT WINE WILL BE DEAR; THE GOVERNMENT WILL TURN
TO HERESY AND THERE WILL BE NONE [TO OFFER THEM] REPROOF; THE MEETING-PLACE [OF
SCHOLARS] WILL BE USED FOR IMMORALITY; GALILEE WILL BE DESTROYED, GABLAN
DESOLATED, AND THE DWELLERS ON THE FRONTIER WILL GO ABOUT [BEGGING] FROM PLACE
TO PLACE WITHOUT ANYONE TO TAKE PITY ON THEM; THE WISDOM OF THE LEARNED WILL
DEGENERATE, FEARERS OF SIN WILL BE DESPISED, AND THE TRUTH WILL BE LACKING; YOUTHS
WILL PUT OLD MEN TO SHAME, THE OLD WILL STAND UP IN THE PRESENCE OF THE YOUNG, A
SON WILL REVILE HIS FATHER, A DAUGHTER WILL RISE AGAINST HER MOTHER, A DAUGHTER-
IN-LAW AGAINST HER MOTHER-IN-LAW, AND A MAN’S ENEMIES WILL BE THE MEMBERS OF
HIS HOUSEHOLD; …
A footnote after the phrase ‘THE FOOTSTEPS OF THE MESSIAH’ reads: ‘Just before his advent’.
Micah 7:6.
… Whither does Truth go? The School of R. Jannai said: It will go and settle in separate groups
(’adarim) in the wilderness. The Rabbis say: In the generation in which the scion of David will
come, the wise men of the generation will die and the rest will waste away with grief and
sorrow and much trouble will come upon the community and cruel decrees will be
promulgated, one coming on top of another. R. Nehorai said: In the generation in which the
scion of David will come, the young will insult their elders and the old will rise before the
young, as it says, The daughter riseth up against her mother, the daughter-in-law against her
mother-in-law; a man’s enemies are the men of his own house (Micah VII, 6), and a son will
feel no shame before his father.
Micah 7:6.
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of his own house” (Micah 7:6); …
A footnote after this quote reads: ‘See Matthew 10:35-36, and Luke 12:53.’
Micah 7:6.
Mishnah, Nashim, Sotah 9, 15.
… With the footprints of the Messiah presumption shall increase and dearth reach its height;
the vine shall yield its fruit but the wine shall be costly; and the empire shall fall into heresy
and there shall be none to utter reproof. The council-chamber shall be given to fornication.
Galilee shall be laid waste and Gablan shall be made desolate; and the people of the frontier
shall go about from city to city with none to show pity on them. The wisdom of the Scribes
shall become insipid and they that shun sin shall be deemed contemptible, and truth shall
nowhere be found. Children shall shame the elders, and the elders shall rise up before the
children, for the son dishonoureth the father, the daughter riseth up against her mother, the
daughter-in-law against her mother-in-law: a man’s enemies are the men of his own house.
The face of this generation is as the face of a dog, and the son will not be put to shame by his
father. On whom can we stay ourselves?—on our Father in heaven.
Micah 7:8.
Midrash Rabbah, Deuteronomy XI, 10.
… Rejoice not against me, O mine enemy; though I am fallen, I shall arise; though I sit in
darkness, the Lord is a light unto me (Micah VII, 8) … ‘Though I sit in darkness,’ because of the
destruction of the first and the second Temples, yet, ‘The Lord is a light unto me, in the days of
Messiah’.
Micah 7:15.
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which hath been is that which shall be, for there is nothing new under the sun (Ecc. 1:9), [and
so Israel will again dwell in the desert]: I am the Lord thy God from the land of Egypt; I will yet
again make thee to dwell in tents, as in the days of the Feast [of Booths] (Hos. 12:10), and,
[again in the desert], As in the days of thy coming forth out of the land of Egypt, will I show
unto Israel marvelous things (Micah 7:15).
Nahum
Nahum 1:15.
… When the Herald appears Judah will be the first to receive the tidings, as it is said, Upon the
mountains the feet of him that bringeth good tidings, that announceth peace! Keep thy feasts,
O Judah (Nahum II, 1). Thus we see the reason for the standard on the East.
A footnote after ‘good tidings’ reads: ‘To announce the advent of the Messianic era.’
Habakkuk
Habakkuk 1:14.
… Rab Judah says in the name of Samuel: Why is it written, And Thou makest man as the fishes
of the sea, and as the creeping things, that have no ruler over them? … for R. Simeon b. Lakish
says: There is no Gehenna in the Future World, but the Holy One, blessed be He, brings the sun
out of his sheath, so that it is fierce: the wicked are punished by it, the righteous are healed by
it.
A footnote after the words ‘Future World’ reads: ‘i.e. the Messianic era.’
Habakkuk 2:3.
… Elijah said to Rab Judah, the brother of R. Salla the Pious: ‘The world shall exist not less than
eighty five jubilees, and in the last jubilee the son of David will come.’ He asked him, ‘At the
beginning or at the end?’— He replied, ‘I do not know.’ ‘Shall [this period] be completed or
not?’—‘I do not know,’ he answered. R. Ashi said: He spoke thus to him, ‘Before that, do not
expect him; afterwards thou mayest await him.’ … [As to the years following,] some of them
will be spent in the war of the great sea monsters, and some in the war of Gog and Magog, and
the remaining [period] will be the Messianic era, whilst the Holy One, blessed be He, will
renew his world only after seven thousand years.’ R. Abba the son of Raba said: The statement
was after five thousand years.
It has been taught: R. Nathan said: This verse pierces and descends to the very abyss: For the
vision is yet for an appointed time, but at the end it shall speak, and not lie: though he tarry,
wait for him; because it will surely come, it will not tarry. Not as our Masters, who interpreted
the verse, until a time and times and the dividing of time; nor as R. Simlai who expounded,
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Thou feedest them with the bread of tears; and givest them tears to drink a third time; nor as
R. Akiba who expounded, Yet once, it is a little while, and I will shake the heavens, and the
earth: but the first dynasty [sc. the Hasmonean] shall last seventy years, the second [the
Herodian], fifty two, and the reign of Bar Koziba two and a half years.
What is meant by ‘but at the end it shall speak [we-yafeah] and not lie?’—R. Samuel b.
Nahmani said in the name of R. Jonathan: Blasted be the bones of those who calculate the
end. For they would say, since the predetermined time has arrived, and yet he has not come,
he will never come. But [even so], wait for him, as it is written, Though he tarry, wait for him.
Should you say, We look forward [to his coming] but He does not: therefore Scripture saith,
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be
exalted, that he may have mercy upon you. But since we look forward to it, and He does
likewise, what delays [his coming]?
The Talmud has a footnote after the phrase ‘blasted be’ which reads: ‘The verse is rendered,
‘he will blast him who calculated the end.’ and another footnote after: ‘calculate the end’
which states: ‘I.e., Messiah’s advent.’ The Talmud here is recording a Jewish tradition that
pronounces a curse [i.e. ‘blasted be the bones’] upon anyone who tries to calculate the
number of years it will be until the advent of Messiah’.
Habakkuk 3:18.
Then, in consequence of the miracle and deliverance which Thou shalt perform for Thy
Messiah and for the remnant of Thy people who remain they shall give thanks thus, says the
prophet: “I take joy in the Memra of the Lord, I rejoice in God, who accomplishes my
deliverance.”
Zephaniah
Zephaniah 3:2.
… Ze’iri said in R. Hanina’s name: The son of David will not come until there are no conceited
men in Israel, as it is written, For then I will take away out of the midst of thee them that
rejoice in thy pride: …
Zephaniah 3:8.
… In the Time to Come, … Therefore wait ye for Me, saith the Lord, until the day that I rise up
to the prey (Zeph. III, 8).
A footnote after the phrase: ‘In the Time to Come’ reads: ‘The Messianic era.’
Zephaniah 3:9.
… In refutation of R. Eliezer’s opinion there was cited by his colleagues [the verse], All the
flocks of Kedar shall be gathered together unto Thee … they shall come up with acceptance on
my altar; to which R. Eliezer replied: All these will become self-made proselytes in the time to
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come. Said R. Joseph: What is the scriptural authority for this? For then will I turn to the
peoples a pure language, that they may all call upon the name of the Lord. Abaye asked:
Perhaps this merely means that they will turn away from idolatry? And R. Joseph answered
him: The verse continues, and to serve Him with one consent.
A footnote after the phrase: ‘In the Time to Come’ reads: ‘The Messianic era, v. supra p. 8, n.
8.’
Zephaniah 3:12.
rejoice in thy pride: which is followed by, I will also leave in the midst of thee an afflicted and
poor people, and they shall take refuge in the name of the Lord.
Zephaniah 3:15.
rejoice in thy pride: … R. Papa said: … ‘When the judges cease to exist, the chiliarchi shall cease
likewise,’ as it is written, The Lord hath taken away thy judgments, he hath cast out thine
enemy.
Haggai
Haggai 2:6.
… It has been taught: R. Nathan said: This verse pierces and descends to the very abyss: For
the vision is yet for an appointed time, but at the end it shall speak, and not lie: though he
tarry, wait for him; because it will surely come, it will not tarry. Not as our Masters, who
interpreted the verse, until a time and times and the dividing of time; nor as R. Simlai who
expounded, Thou feedest them with the bread of tears; and givest them tears to drink a third
time; nor as R. Akiba who expounded, Yet once, it is a little while, and I will shake the heavens,
and the earth: but the first dynasty [sc. the Hasmonean] shall last seventy years, the second
[the Herodian], fifty two, and the reign of Bar Koziba two and a half years.
Zechariah
Zechariah 1:8.
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… R. Johanan said: What is meant by, I saw by night, and behold a man riding upon a red horse,
and he stood among the myrtle trees that were in the bottom, etc.? What means, ‘I saw by
night?’—The Holy One, blessed be He, wished to turn the whole world into night, ‘but behold,
A man riding’.—‘Man’ can refer to none but the Holy One, blessed be He, as it is written, The
Lord is a man of war: the Lord is his name; ‘upon a red horse’—the Holy One, blessed be He,
wished to turn the whole world to blood: but as soon as he looked upon Hananiah, Mishael
and Azariah his anger was appeased, for it is written, and he stood among [hadaism] the
myrtle trees that were in the deep. Now ‘hadaism’ refers but to the righteous, as it is written,
And he brought up Hadassah; and ‘deep’ refers to Babylon, as it is said, that sayeth to the
deep, Be dry, and I will dry up thy rivers.
Zechariah 2:3.
Babylonian Talmud, Sukkah 52b.
… And the Lord showed me four craftsmen. Who are these ‘four craftsmen?’—R. Hana b. Bizna
citing R. Simeon Hasida replied: The Messiah the son of David, the Messiah the son of Joseph,
Elijah and the Righteous Priest.
Zechariah 2:3.
Another explanation: MY BELOVED SPOKE AND SAID UNTO ME. He spoke through Elijah and
said through the Messiah. What did he say to me? RISE UP, MY LOVE, MY FAIR ONE, AND
COME AWAY. R. ’Azariah said: FOR LO, THE WINTER (HA-SETHAW) IS PAST: this refers to the
kingdom of the Cutheans which seduces (mesithah) the world and leads it astray by its
falsehoods, as we read, If thy brother, the son of thy mother, … entice thee—yesitheka (Deut.
XIII, 7). THE RAIN IS OVER AND GONE: this refers to the subjection of Israel. THE FLOWERS
APPEAR ON THE EARTH: the conquerors have appeared on the earth. Who are they? R.
Berekiah said in the name of R. Isaac: As it is written, And the Lord showed me four craftsmen
(Zech. II, 3), namely, Elijah, the Messiah, Melchizedek, and the War Messiah.
A footnote after ‘the War Messiah’ reads: ‘Lit. ‘the priest anointed for war’, an expression
originally applied to the priest who accompanied the troops. Cf. Suk. 52a, where instead of
‘War Messiah’ we have ‘Messiah son of Joseph’. The two are probably identical, Messiah the
son of Joseph being regarded as the forerunner of the Messiah during the wars that will
precede his advent.’
Zechariah 2:3.
came Edom and Rome], the son of thy mother [Rebekah] … entice thee. . .saying: ‘Let us go
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of war [to exhort the armies of Israel].
Zechariah 2:9.
Midrash Rabbah, Exodus XXIV, 4.
… ‘In the Messianic age, I will be its protecting wall,’ for it says, For I, saith the Lord, will be
unto her a wall of fire round about, and I will be the glory in the midst of her (Zech. II, 9).
Zechariah 2:9.
higher and higher (Ezek. XLI, 7). It was taught: Jerusalem is destined to expand and ascend
until it reaches the Throne of Glory, until it will say, ‘The place is too strait for me; [give place
to me that I may dwell]’. (Isa. XLIX, 20). R. Jose b. R. Jeremiah said: We have still not learnt the
whole of the glory of Jerusalem. Whence do you learn its full glory? From [what is said of] its
walls, as it says, For I, saith the Lord, will be unto her a wall of fire round about (Zech. 11, 9).
Zechariah 2:9.
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R. Eliezer ben Jacob said: Jerusalem is destined to keep rising until it reaches the throne of
glory where it will say to the Holy One, The place [on earth] is too strait for me; give [place]
where I may sit (Isa. 49:20). Jose bar R. Jeremiah and R. Dostal, citing R. Levi, added: You still
do not know what the full degree of Jerusalem’s distinction is to be. However, from the verse
For I, saith the Lord, will be unto her a wall of fire round about, and I will be the glory in the
midst of her (Zech. 2:9), you may infer what is to be Jerusalem’s distinction and surpassing
glory.
Zechariah 2:11.
Babylonian Talmud, Kethuboth 111a.
… Abaye stated: We have a tradition that Babel will not witness the sufferings [that will
precede the coming] of the Messiah.
Part of the footnote after this quote reads: ‘ … These are the thrones of mother Zion which is
in labor to bring forth the Messiah - without metaphor, the Jewish people’.
Zechariah 3:8.
Hear now, O Joshua, the High Priest, you and your companions who sit before you, for they are
men worthy of having miracles performed for them: Behold, I bring My servant, the Messiah,
who is to be revealed.
Zechariah 4:7.
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Of what worth are you before Zerubbabel, you foolish kingdom? Are you not like a plain? For
He shall reveal His Messiah, whose name was called from the beginning, and he shall have
dominion over all the kingdoms.
Zechariah 6:12.
… The double zade is hinted at in the verse, Behold, a man whose name is the shoot (zemah),
and who shall shoot up (yizmah), etc. (Zech. VI, 12). This refers to the Messiah …
Zechariah 6:12.
What is the name of King Messiah?… R. Joshua b. Levi said: His name is ‘Shoot’; as it is stated,
Behold, a man whose name is shoot, and who shall shoot up out of his place, and build the
temple of the Lord (Zech. VI, 12).
Zechariah 6:12.
Comforter, David, Shiloh, Elijah … Where [in Scripture] is Shoot? In the verse, Behold a man
called the Shoot, shall shoot out from the place where he is, and he shall build the Temple of
the Lord (Zech. 6:12).
Zechariah 6:12.
Say unto him: “Thus says the Lord of Hosts saying: Behold the man whose name is ‘The
Messiah.’ He is destined to be revealed and to be anointed, and he shall build the Temple of
the Lord”.
Zechariah 7:13.
when the son of David will come; and we have three verses to support this statement. The
first is, And I will visit upon her the days of the Baalim, wherein she offered unto them (Hos. II,
15), i.e. according to the number of the days of the [worship of the] Baalim shall the visitation
endure. The second is, And it came to pass that, as He called, and they would not hear, so
shall they call and I will not hear (Zech. VII, 13).
Zechariah 8:6.
… Why then should they weep?—[The explanation is] as R. Judah expounded: In the time to
come the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of
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the righteous and the wicked. To the righteous it will have the appearance of a towering hill,
and to the wicked it will have the appearance of a hair thread. Both the former and the latter
will weep; the righteous will weep saying, ‘How were we able to overcome such a towering
hill!’ The wicked also will weep saying, ‘How is it that we were unable to conquer this hair
thread!’ And the Holy One, blessed be He, will also marvel together with them, as it is said,
Thus saith the Lord of Hosts, If it be marvelous in the eyes of the remnant of this people in
those days, it shall also be marvelous in My eves.
Zechariah 8:12.
… Another exposition of the text AND HIS OFFERING (VII, 13). Why is there a superfluous
waw? R. Bibi in the name of R. Reuben said: The numerical value of waw is six, corresponding
to the six things which were taken from Adam and which are to be restored through the son of
and the ground shall give her increase, etc. (Zech. VIII, 12).…
Zechariah 9:1.
… WHICH LOOKETH TOWARD DAMASCUS. R. Johanan said: Jerusalem will in the time to come
extend as far as the gates of Damascus, as it says, The burden of the word of the Lord, In the
land of Hadrach, [and in Damascus shall be His resting-place] (Zech. IX, 1). What is ‘Hadrach’?
R. Judah and R. Nehemiah gave different answers. R. Judah said: It is a place called Hadrach.
Said R. Jose b. Durmaskis to him: By the [Temple] service! I am from Damascus, and there is a
place there called Hadrach. R. Nehemiah said: It is the Messiah, who is both sharp and soft
(had we-rach)—sharp to the other nations and soft to Israel. Another explanation of Hadrach:
this is the Messiah who will guide (hadrich) all humanity in the way of repentance before the
Holy One, blessed be He. ‘And in Damascus shall be His resting place.’
Zechariah 9:1.
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Zechariah 9:1.
Sifre on Deuteronomy, Piska I.
… In a similar manner R. Judah interpreted the verse, The burden of the word of the Lord. In
the land of Hadrach, and in Damascus, shall be His resting-place; for the Lord’s is the eye of
man and all the tribes of Israel (Zech. 9:1). This refers to the Messiah, who is sharp (had)
toward the nations and soft (rak) toward Israel.
Zechariah 9:9.
… whilst [elsewhere] it is written, [behold, thy king cometh unto thee . . .] lowly, and riding
upon an ass!’—If they are meritorious, [he will come] with the clouds of heaven; if not, lowly
and riding upon an ass. King Shapur [I] said to Samuel, ‘Ye maintain that the Messiah will come
upon an ass: I will rather send him a white horse of mine.’ He replied, ‘Have you a hundred-
hued steed?’
Zechariah 9:9.
… The Rabbis interpreted: ‘ I,’ [said God], ‘am bound to the vine and the choice vine’ [Israel].
HIS FOAL AND HIS COLT intimate: when he will come of whom it is written, Lowly, and riding
upon an ass, even upon a colt the foal of an ass (Zech. IX, 9).
A footnote after this quote reads: ‘Sc. the Messiah. It will then be seen how God is knit
(‘bound’) to Israel.’
Zechariah 9:9.
Midrash Rabbah, Genesis LXXV, 6.
… Ass refers to the royal Messiah, for it says of him, Lowly, and riding upon an ass (Zech. IX, 9).
Zechariah 9:9.
and set them upon an ass. (Ex. IV, 20). Similarly will it be with the latter Redeemer, as it is
Redeemer bring up water, as it is stated, And a fountain shall come forth of the house of the
Zechariah 9:9.
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… Upon Edom do I cast My shoe (Ps. 60:10) to trample it under foot, as is said The foot shall
trample it down (Isa. 26:6). This is the foot of the Holy One, blessed be He, for Scripture says,
“Yea, I trod them in Mine anger, and trampled them in My fury” (Isa. 63:3). Even the feet of
the poor (Isa. 26:6): that is, the king Messiah, “poor, and riding upon an ass” (Zech. 9:9), will
trample Edom down, and so, too, will The steps of the needy (Isa. 26:6), that is, the steps of
Israel of whom it is said “And Israel was greatly impoverished” (Judg. 6:6).
Zechariah 9:14.
AND ABRAHAM LIFTED UP HIS EYES, AND LOOKED, AND BEHOLD BEHIND HIM (AHAR) A RAM
(XXII, 13). What does AHAR mean? Said R. Judan: After all that happened, Israel still fall into
the clutches of sin and [in consequence] become the victims of persecution; yet they will be
ultimately redeemed by the ram’s horn, as it says, And the Lord God will blow the horn, etc.
(Zech. IX, 14). R. Judah b. R. Simeon interpreted: At the end of [after] all generations Israel will
fall into the clutches of sin and be the victims of persecution; yet eventually they will be
redeemed by the ram’s horn, as it says, ‘And the Lord God will blow the horn,’ etc. R. Hanina
b. R. Isaac said: Throughout the year Israel are in sin’s clutches and led astray by their troubles,
but on New Year they take the shofar and blow on it, and eventually they will be redeemed by
the ram’s horn, as it says, ‘And the Lord God will blow the horn.’ R. Abba b. R. Pappi and R.
Joshua of Siknin in R. Levi’s name said: Because the Patriarch Abraham saw the ram extricate
himself from one thicket and go and become entangled in another, the Holy One, blessed be
He, said to him: ’So will thy children be entangled in countries, changing from Babylon to
Media, from Media to Greece, and from Greece to Edom; yet they will eventually be redeemed
by the ram’s horn,’ as it is written, And the Lord God will blow the horn … the Lord of hosts will
defend them (ib. 14f.).
The footnote after ‘etc.’ reads: ‘They understand ahar (lit. ‘after’) and ‘ram’ to hint at the
Messianic future.’
Zechariah 10:4.
Out of him comes his king, out of him comes his Messiah, out of him comes his strength in
battle, out of him shall grow all of his leaders as one.
Zechariah 10:8.
Babylonian Talmud, Hullin 63a.
… There is a tradition that if it settles upon the ground and hisses, the Messiah will come at
once, for it is said, I will hiss for them and gather them. R. Adda b. Shimi said to Mar the son of
R. Iddi, Did not [a raham] once settle upon a ploughed field and commence to hiss when a
stone fell upon it and broke its head? That one was a liar, he replied.
The footnote after ‘liar’ states: ‘It should not thus have prematurely indicated the coming of
the Messiah, and so it was punished. Aliter: ‘it was an impostor’, i.e., it was not a raham’.
Zechariah 11:12.
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… If so, for what purpose will the royal Messiah come, and what will he do? He will come to
assemble the exiles of Israel and to give them [the Gentiles] thirty precepts, as it says, And I
said unto them: If ye think good, give me my hire; and if not, forbear. So they weighed for my
hire thirty pieces of silver (Zech. XI, 12).
Zechariah 12:10.
… It is well according to him who explains that the cause is the slaying of Messiah the son of
Joseph, since that well agrees with the Scriptural verse, And they shall look upon me because
they have thrust him through, and they shall mourn for him as one mourneth for his only son;
…
Zechariah 12:12.
Babylonian Talmud, Sukkah 51b–52a
… They found a Scriptural verse and expounded it: [52a] And the land shall mourn, every family
apart; the family of the house of David apart, and their wives apart … What is the cause of the
mourning [mentioned in the last cited verse]?—R. Dosa and the Rabbis differ on the point.
One explained, The cause is the slaying of Messiah the son of Joseph, …
A footnote after this quote reads: ‘The precursor of the Messiah ben David, the herald of the
true Messianic age.’
Zechariah 14:2.
Midrash Rabbah, The Song of Songs VI, 10, I.
… R. Huna said in the name of R. Eleazar the Modean: It is not written here, like ‘degalim,’ but,
like ‘nidgaloth’, implying, like the generation which was on the point of being carried into
captivity but was not. Which is this? The generation of the Messiah, as it says, For I will gather
all nations against Jerusalem to battle (Zech. XIV, 2).
Zechariah 14:2.
… The fifth interpretation makes it refer to the Messiah … AND SHE SAT BESIDE THE REAPERS,
for he will be deprived of his sovereignty for a time, as it is said, For I will gather all nations
against Jerusalem to battle; and the city shall be taken (Zech. XIV, 2).
Zechariah 14:2.
against Jerusalem to battle (Zech. 14:2), …
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Zechariah 14:3.
… R. Levi went on: At the time of the Messiah’s coming Gog and Magog will likewise say: Fools
were all the former who busied themselves with evil counsel against Israel. Did they not know
that Israel have their Partisan in heaven? We shall not act as unknowingly as all the other
enemies of Israel—first, we will make war against their Partisan, and then we shall turn upon
Israel. Hence it is said The kings of the earth set themselves, and the rulers take counsel
together against the Lord and against His anointed (Ps. 2:2). But the Holy One will say to Gog
and Magog; Oh ye wicked, do you set yourselves to make war against Me? As ye live, I myself
will wage war against you. Accordingly, Scripture: [At first, ] the Lord will go forth merely as a
mighty man, a man of war, even as He stirs up envy [of Israel in Gog and Magog], whilst, [like a
mortal], He cries and shouts aloud (Isa. 42:13). But then As the Lord, He will go forth and fight
against the nations, even as He fought in the day of battle [at the Red Sea] (Zech. 14:3).
Zechariah 14:3.
(i.e. the future Messianic war, Ezek. xxxviii) … It can only be the war of Gog and Magog. Again
it says: “And Yahweh will go out and fight against those nations” (Zech. XIV, 3).
Zechariah 14:3.
against Jerusalem to battle (Zech. 14:2), and directly after that, it is said The Lord shall go forth
and fight against those nations (Zech. 14:3).
Zechariah 14:4.
… In the Time to Come, however, He will judge His world standing up, for it says: And His feet
shall stand in that day (Zech. XIV, 4), …
The footnote after the phrase ‘In the Time to Come’ states: ‘The Messianic era.’
Zechariah 14:8.
… Thereupon he cited: And it shall come to pass (we-hayah) in that day, that living waters shall
go out from Jerusalem (Zech. XIV, 8).
The footnote after this quote’s context reads: ‘This refers to the Messianic era.’
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Zechariah 14:8.
… And in the Messianic future? And it shall come to pass in that day, that living waters shall go
out from Jerusalem (Zech. XIV, 8).
Zechariah 14:9.
… And the Lord shall be King over all the earth; in that day shall the Lord be One, and His name
one is He then not One now?—Said R. Aha b. Hanina: Not like this world is the future world. In
this world, for good tidings one says, ‘He is good, and He doeth good’, while for evil tidings he
says, ‘Blessed be the true Judge’; [whereas] in the future world it shall be only ‘He is good and
He doeth good’.
Zechariah 14:9.
… R. Berekiah said in the name of R. Isaac: As it is written, And the Lord showed me four
craftsmen (Zech. II, 3), namely, Elijah, the Messiah, Melchizedek, and the War Messiah. THE
TIME OF THE ZAMIR IS COME: the time has come for Israel to be delivered; the time has come
for uncircumcision to be cut off; the time has come for the kingdom of the Cutheans to expire;
the time has come for the kingdom of heaven to be revealed, as it says, And the Lord shall be
king over all the earth (ib. XIV, 9).
Zechariah 14:9.
Pəsiqtâ də-Raḇ Kahănâ, Piska 5
came Edom and Rome], the son of thy mother [Rebekah] … entice thee. . .saying: ‘Let us go
of war [to exhort the armies of Israel] … By the words The time of singing is come (Song 2:12) is
to be revealed: “And the Lord shall be king over all the earth.” etc. (Zech. 14:9).
Zechariah 14:9.
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(i.e. the future Messianic war, Ezek. xxxviii) … It can only be the war of Gog and Magog. Again
it says: “And Yahweh will go out and fight against those nations” (Zech. XIV, 3). What follows?
“And the Lord will be king over the whole earth.”
Zechariah 14:10.
Midrash Rabbah, The Song of Songs, VII, 5, 3.
as Damascus shall be His resting-place. What does R. Johanan make of the verse, And the city
shall be builded upon her own mound (Jer. XXX, 18)? [He replies]: It will be like a fig-tree
which is narrow below and broad above. So Jerusalem will expand on all sides and the exiles
will come and rest beneath it, to fulfill what is said, For thou shalt spread abroad on the right
hand and on the left (Isa. LIV, 3). This proves expansion in length. What is the proof for
breadth? Because it says, From the tower of Hananel unto the king’s winepresses (Zech. XIV,
10).
Zechariah 14:10.
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west]? The verse From the tower of Hananel unto the king’s “hollows” (Zech. 14:10), …
Malachi
Malachi 3:16.
Midrash Rabbah, Leviticus XXXIV, 8.
… Elijah and the King Messiah, the Holy One, blessed be He, signing beside them; in
accordance with that which is written, Then they that feared the Lord spoke one with another;
and the Lord hearkened, and heard, and a book of remembrance was written before him … for
them that … thought upon His name (Mal. III, 16).
Malachi 3:16.
… AND HE REACHED HER PARCHED CORN, AND SHE DID EAT AND WAS SATISFIED AND LEFT
THEREOF, he would have fed her with fatted calves. R. Cohen and R. Joshua of Siknin said in
the name of R. Levi: In the past when a man performed a good deed, the prophet placed it on
record; but nowadays when a man performs a good deed, who records it? Elijah records it and
the Messiah and the Holy One, blessed be He, subscribe their seal to it. This is the meaning of
the verse, Then they that feared the Lord spoke with one another; and the Lord hearkened,
and heard, and a book of remembrance was written before Him (Mal. III, 16).
Malachi 3:23.
Midrash on Psalms, Book Two, Psalms 42 and 43.
unto David; He will not turn from it: of the fruit of thy body will I set upon thy throne” (Ps.
132:11). Likewise Scripture says, Behold, I will send you Elijah the prophet (Mal. 3:23) who is
one redeemer, and speaks of the second redeemer in the verse Behold My servant whom I
uphold (Isa 42:1). Hence, O send out Thy light and Thy truth.
Malachi 3:23.
Comforter, David, Shiloh, Elijah … Where [in Scripture] is Elijah? In the verse, Lo, I will send the
prophet Elijah to you (Mal. 3:23).
Malachi 4:1.
Babylonian Talmud, ’Abodah Zarah 3b–4a.
… or, according to R. Simeon b. Lakish, it can be applied to the future life, for R. Simeon b.
Lakish says: There is no Gehenna in the Future World, but the Holy One, blessed be He, brings
the sun out of its sheath, so that it is fierce: the wicked are punished by it, the righteous are
healed by it. The wicked are punished [4a] by it, as it is said: For, behold, the day cometh, it
burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the
day that cometh shall set them ablaze, saith the Lord of Hosts, that is shall leave them neither
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root nor branch. It shall leave them neither root—in this world, nor branch—in the world to
come.
The footnote after the phrase ‘In the Future World’ states: ‘I.e., The Messianic era.’
Malachi 4:2a.
… The righteous are healed by it, as it is said, But unto you that fear My name, shall the sun of
righteousness arise with healing in its wings.
Malachi 4:2a.
… When a man shall be sick, God will order the sun to heal him; as it says: But unto you that
fear My name shall the sun of righteousness arise with healing in its wings (Mal. III, 20).
Malachi 4:2a.
Midrash Rabbah, Exodus XXXI, 10.
… Moses asked: ‘Shall they remain in pledge for ever?’ God replied: ‘No, only Until the sun
appears ’ (ib.), that is, till the coming of the Messiah; for it says, But unto you that fear My
name shall the sun of righteousness arise with healing in its wings (Mal. III, 20).
Malachi 4:2b.
… There is no Gehenna in the Future World, … Moreover, they will revel therein, as it is said,
And ye shall go forth, and gambol as calves of the stall.
The footnote after the phrase ‘In the Future World’ states: ‘I.e., The Messianic era.’
Malachi 4:5.
… R. Simeon b. Pazzi said in the name of R. Joshua b. Levi in Bar Kappara’s name: He who
observes [the practice of] three meals on the Sabbath is saved from three evils: the travails of
the Messiah, … ’The travails of the Messiah’: ‘day’ is written here; whilst there it is written,
Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes.
The footnote after the phrase: ‘the travails of the Messiah’ reads: ‘The advent of the Messiah
was pictured as being preceded by years of great distress.’ The footnote after ‘the great and
terrible day of the Lord comes’ reads: ‘This is understood to refer to the advent of the
Messiah.’
Malachi 4:5.
Babylonian Talmud, ’Erubin 43a–43b.
… Come and hear: [If a man said,] ‘Let me be a nazirite on the day on which the son of David
comes’, he may drink wine on Sabbaths and festival days, [43b] but is forbidden to drink wine
on any of the weekdays. Now, if it is granted that the law of Sabbath limits is applicable, it is
182
quite intelligible why the man is permitted [to drink wine] on Sabbaths and festival days; but if
it be contended that the law of Sabbath limits is inapplicable why [it may be asked] is it
permitted [for the man to drink wine] on Sabbaths and festivals days?— There the case is
different since Scripture said, Behold I will send you Elijah the prophet etc. and Elijah, surely,
did not come on the previous day. If so, even in the case of weekdays, [the drinking of wine]
should be permitted on any day since Elijah did not come on the previous day?
The footnote after the phrase: ‘the son of David’ reads: ‘The Messiah’; the footnote after the
phrase ‘festival days’ reads: ‘Since the Messiah would not come on such days’; the footnote
after the phrase ‘on any of the weekdays’ reads: ‘On any of which the Messiah might come’;
The footnote after the phrase ‘why [it may be asked]’ states: ‘Since the Messiah could come
even on these days.’; The footnote after the phrase ‘— There the case is different’ reads: ‘The
coming of the Messiah’; and the footnote after the phrase ‘and Elijah, surely, did not come’
reads: ‘The precursor of Messiah.’
Malachi 4:5.
… —But according to your view, consider the second section: R. Meir said: It must remain
intact until Elijah comes;
The footnote after this quote reads: ’I.e., Elijah the prophet glorified in the Haggadah as a
messenger charged with various tasks, one of which is to be the precursor of the Messiah,
when he will solve all questions in doubt. (Cf. B.M. 29b.; Pes. 15a).
Malachi 4:5.
Babylonian Talmud, ’Eduyyoth Chapter VIII, Mishnah 7.
… AS A HALACHAH [GIVEN] TO MOSES FROM SINAI, THAT ELIJAH WILL NOT COME TO
PRONOUNCE UNCLEAN OR CLEAN …
The footnote after ‘ELIJAH’ reads: ‘Who will come to usher in the Messianic Age; cf. Mal. III, 1.’
Malachi 4:5.
Babylonian Talmud, Baba Mezia 3a.
… Shall it be assumed that our Mishnah is not in agreement with R. Jose? For does not R. Jose
say: If so, what loss does the fraudulent claimant incur? Therefore let the whole amount be
retained [by the Court] until ‘the coming of Elijah’?
The footnote after this quote reads: ‘Elijah the prophet, the herald of the Messianic era who is
to make the truth known. The phrase is a technical term meaning ‘indefinitely’.’
Malachi 4:5.
Babylonian Talmud, Baba Bathra 94b.
… and the remainder must lie until [the prophet] Elijah comes, … But all must be kept over
until Elijah comes’
The footnote after this quote reads: ‘Elijah the prophet, the herald of the Messianic era who is
to make the truth known. The phrase is a technical term meaning ‘indefinitely’.’
183
Matthew
Matthew 10:35.
HIS HOUSEHOLD; …
Matthew 10:35.
Matthew 10:35.
Matthew 10:35.
184
Matthew 10:36.
HIS HOUSEHOLD; …
Matthew 10:36.
Matthew 10:36.
185
Matthew 10:36.
Matthew 24:6.
launched [upon Israel]. In the third year there will be a general famine; during the year, men,
women, and little children will die, and [because of Israel’s hunger] the Torah will be forgotten
in the Land of Israel. During the fourth year, there will be scarcity of one thing and a surplus of
another. During the fifth, there will be great plenty, and people will eat and drink and rejoice,
and the Torah will again shine for Israel as when it was newly given. During the sixth, there
will be rumors [of war]; and during the seventh, wars. And with the departure of the seventh
year, the son of David will appear.
A footnote after the phrase ‘rumors [of war]’ reads: ‘Cf. Mark 13:7; Or “[of thunderings]” or
“rumors [that the Messiah is on his way].” So Rashi on B. Sanh. 97a.’
Mark
Mark 13:7.
launched [upon Israel]. In the third year there will be a general famine; during the year, men,
women, and little children will die, and [because of Israel’s hunger] the Torah will be forgotten
in the Land of Israel. During the fourth year, there will be scarcity of one thing and a surplus of
another. During the fifth, there will be great plenty, and people will eat and drink and rejoice,
and the Torah will again shine for Israel as when it was newly given. During the sixth, there
will be rumors [of war]; and during the seventh, wars. And with the departure of the seventh
year, the son of David will appear.
A footnote after this quote reads: ‘According to Yehudah ’Eben Shemu’el, the idea of a seven-
year period at the end of which the Messiah was to come is linked with the calculation that at
186
the end of 85 Jubilee periods—that is, after Anno Mundi 4250—the Messiah was to be
expected. A.M. 4250 corresponded to 447 ce, a year which many believed would mark the end
of Rome (in 433 ce Attila the Hun made himself ruler of Rome). In one of the seven-year
periods, accordingly, in the eighty-sixth Jubilee, the Messiah was expected. See Yehudah ’Eben
Shemu’el, Midrese ge’ulah, 2d. ed. (Jerusalem-Tel Aviv, 5714/1954), p. 45. See also PR 1:7
(YJS, 18, 46–47, n. 51).’
Luke
Luke 12:53.
… BECAME MORE AND MORE DEBASED; AND THERE WAS NONE TO ASK, NONE TO INQUIRE,
HIS HOUSEHOLD; …
Luke 12:53.
Luke 12:53.
187
Luke 12:53.
188

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MelkhitmeThe

Neusner, Jacob Messiah in Context. Philadelphia: Fortress Press, 1984.

Rabbinic Messiah is a collection of traditional Jewish Messianic belief quotes, as proclamated

Rev. Tom Huckel,

Director of Hananeel House

Philadelphia, Pa. 19116-0527

Midrash Rabbah, Leviticus XIV, I.

Midrash Rabbah, Genesis II, 5.

Babylonian Talmud, Hagigah 12a.

Babylonian Talmud, Rosh Hashanah 11a.

Fragmentary Targum to the Pentateuch.

Babylonian Talmud, Yoma 19b–20a.

Midrash Rabbah, Genesis XXIII, 5.

Midrash Rabbah, Ruth VIII, I.

Midrash Rabbah, Leviticus XV. I.

Midrash Rabbah, Ecclesiastes I, I.

Midrash Rabbah, Genesis XXXIV, 14.

Midrash Rabbah, Deuteronomy II, 25.

Midrash Rabbah, Genesis XXXV, 2.

See also Sanhedrin 97b.

Midrash on Psalms, Book One, Psalm 2, 2.

Midrash Rabbah, Genesis XL, 2.

Midrash Rabbah, Genesis XL, 3.

Midrash Rabbah, Genesis XLII, 4.

Midrash Rabbah, Genesis XLIV, 22.

Midrash Rabbah, Genesis XLIV, 23.

The language is Biblical; v. Dan. XI, 41.

Midrash Rabbah, Genesis LI, 8.

Midrash Rabbah, Ruth VII, 15.

Midrash Rabbah, Genesis LVI, 9.

Midrash Rabbah, Genesis LVI, 10.

Midrash Rabbah, Leviticus XIX, 5.

Midrash Rabbah, Genesis LXIV, 3.

Midrash Rabbah, Genesis XCVI, New Version.

Reveal the end to him is when the Messiah would come.

Midrash Rabbah, Genesis LXV, 23.

Midrash Rabbah, Genesis LXX, 8.

Midrash on Psalms, Book Four, Psalm 90, 17.

Midrash Rabbah, Genesis LXXIV, I.

Babylonian Talmud, Abodah Zarah 9a-9b.

Midrash Rabbah, Genesis LXXVIII, 14.

Midrash Rabbah, Genesis LXXXII, 14.

Midrash Rabbah, Genesis LXXXIII, 4.

Midrash Rabbah, Genesis LXXXV, I.

Midrash Rabbah, Genesis LXXXV, 9.

Midrash Rabbah, Genesis LXXXV, 14.

Midrash Rabbah, Genesis XCV, I.

Midrash Rabbah, Genesis XCV, II.

Midrash Rabbah, Genesis XCVI, 1.

Midrash Rabbah, Genesis XCVI, MSV.

Midrash Rabbah, Genesis XCVI, New Version.

Midrash Rabbah Genesis XCIX, Second Version, 5.

Midrash Rabbah, Genesis XCVIII, 2.

Fragmentary Targum to the Pentateuch.

Midrash Rabbah, Genesis XCVIII, 2.

Midrash Rabbah, Numbers XIII, 14.

Midrash Rabbah, New Version XCVII.

Midrash Rabbah, Genesis XCVIII, 7.

Midrash Rabbah, Genesis XCVII, New Version.

Midrash Rabbah, Genesis XCIX, 8-9.

Midrash on Proverbs, Chapter 19, 21.

Midrash Rabbah, Genesis XCIX. 8.