ONE WAY OR AN OTHER
(Stein Atle Vere ©2012. One way or an other. brakha.blogspot.com)
KEYWORDS
Tora תורה (instruction) (Judaism)
Ha'Tora התורה (“The” Tora) (Five Books of the Tora Scroll)
Talmud Bavli תלמוד בבלי (Book of the Babylonian Talmud)
Sanhedrin סנהדרין (Talmud Section of Sanhedrin)
Brit Khadasha ברית חדשה (Books of New Testament)
Matityahu מתתיהו (New Testament Book of Matthew)
Rabi רבי (Rabbi)
Rabanim רבנים (Rabbis)
Rabani (Rabbinic)
Rabi Yhoshua Ben Khananya רבי יהושע בן חנניה (Rabbi Joshua Son of Hanania)
Yhoshua Ben Yosef יהושע בן יוסף (Joshua Son of Joseph) (Historical Jesus)
Mashiakh (Anointed King) (an official representative of an ideal government of Yisrael according to Tora)
Tshuva תשובה (Return to God) (Repentance) (Returning to the way of Tora)
WITH OR WITHOUT A RETURN
The Book of the Talmud agrees with Rabi Yhoshua Ben Khananya. God will make the Days of Mashiakh happen. This is a future time when an ideal government prevails for a thousand years. One way or an other.
One way, is by Tshuva. Humans returning to God, doing Tora, optimizing compassion and justice, and trusting God to allow this effort to succeed.
An other way, is by humans veering away from God. If humans do not return, God allows their fear and lack of trust to spawn cruel governments. Eventually humans cannot survive such oppression, except by returning to God and trusting in God to press on.
But even if humans continue to veer away from God, God guarantees the Days of Mashiakh will happen. Ultimately, there is a deadline at the beginning of the seventh millennium. No matter what, God ensures the thousand years of this ideal government will happen by this time. God creates the universe in a way that makes the age inevitable.
If this optimal government begins with return, then it can start early - even today. It is possible for humans to get a headstart, to enjoy life now, with even miraculous assistance.
If this optimal government begins without return, by defaulting to the deadline at the start of the seventh millennium, then sadly, humans undergo massive suffering before that deadline. Moreover the “holy one”, the government official that accomplishes this ideal government does so under total humiliation.
Nevertheless. The thousand years of joy will happen. Either way.
Talmud, Sanhedrin 97b
(Stein Atle Vere 2012. Translation to English. brakha.blogspot.com)
(Talmud Bavli. Organization: Mechon Mamre 2002. mechon-mamre.org):
Rabi Yhoshua (Ben Khananya) said to (Rabi Eliezer):
If theres no (Yisrael) doing a return (to God),
(then) theres no being redeemed,
but the Holy (God) - that one is blessed! - makes a king stand (with hostility) to them,
that his decrees are (as) cruel as Haman.
And (thereby) Yisrael do a return (to God).
And (God) makes them revert to doing well.
...
And is it not already being said?:
(Yhoshua 49'):
God the redeemer of Yisrael said thusly:
And (with regard to) his holy one,
lifeforce is to despise (him),
a (foreign) ethnicity is to abhor (him).
(He is) to (be) the servant of (foreign) rulers.
אמר ליה רבי יהושע
אם אין עושין תשובה
אין נגאלין אלא הקב״ה מעמיד להן מלך
שגזרותיו קשות כהמן
וישראל עושין תשובה
ומחזירן למוטב
...
והלא כבר נאמר
כה אמר ה׳ גואל ישראל
וקדושו לבזה נפש למתעב גוי לעבד מושלים
According to the Talmud, God guarantees to redeem humanity.
God will ensure humans enter this thousand years of Mashiakh. Either by the difficult way of humans returning to God and doing their part in Tora. Or by the painful way of humans veering from God and defaulting to a cruel life that is with fear and without trust.
But even if humans choose the painful way, God empowers a holy leader who can withstand the predatory instinct of foreign governments and can succeed in establishing a holy government among the Kinship of Yisrael. When this government succeeds, all of the governments of humanity will ratify treaties to participate in it.
COME IN BY THE NARROW ENTRANCE
The Book of Matityahu, portrays Yhoshua Ben Yosef teaching Tora. Yhoshua evidences an early form of the understanding of the Talmud, about the arrival of the thousand years of Mashiakh.
This is a new age, when all of humanity enters an ideal government of holiness, compassion-and-justice, that persists for a thousand years.
God will accomplish it, one way or an other. If humans do Tora and optimize a difficult life of sharing, wisdom, and trusting, then humans can achieve and enter this miraculous government - even now. Early. Without tragedy.
Alternatively, if humans veer away from Tora and default to a “convenient” life of fear, shortsightedness, and predation, then humans manifest the governments of oppression and death.
Nevertheless, both of these “entrances” inevitably lead into the Kingdom of the Heavens. Ultimately. God guarantees this ideal government will happen one way or an other.
Book of Matityahu 7'13-14
(Stein Atle Vere 2012. Translations from Greek to Hebrew to English. brakha.blogspot.com)
(Novum Testamentum Graece. NA27 1998):
Come (in) by the narrow entrance.
Because broad is the entrance.
And spacious is the way leading to destruction.
And masses are the ones going (in) by it.
And narrow is the entrance.
And pressed is the way leading to lives.
And few are the ones (even) finding it.
בֹּאוּ בַּפֶּתַח הַצָּר
כִּי רָחָב הַפֶּתַח
וּמְרֻוַּחַת הַדֶּרֶךְ הַמּוֹלִיכָה לַאֲבַדּוֹן
וְרַבִּים הַהוֹלְכִים בוֹ ׃
וְצַר הַפֶּתַח
וּלְחוּצָה הַדֶּרֶךְ הַמּוֹלִיכָה לַחַיִּים
וּמְעַטִּים הַמּוֹצְאִים אוֹתוֹ ׃
εἰσέλθατε διὰ τῆς στενῆς πύλης ·
ὅτι πλατεῖα ἡ πύλη
καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν ,
καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι αὐτῆς ·
τί στενὴ ἡ πύλη
καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν ,
καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν .
There are two ways for humanity to enter paradise. The difficult way or the painful way.
The way of Tora discerns useful limits, to channel the energy of selfish desires toward altruistic goals. Both compassion and justice are important. The optimal way is subtle, involving balance - even hard to recognize.
Alternatively, the painful way results in death and destruction for most of humanity.
Nevertheless, ultimately, both entrances lead into the Kingdom of the Heavens, the government of paradise.
God desires a great destiny for the human species.
One way or an other, humans will learn to avoid future errors.
Showing posts with label tora. Show all posts
Showing posts with label tora. Show all posts
2012-04-11
2012-03-28
But Chosen for What?
(Stein Atle Vere. ©2012. But Chosen for What? brakha.blogspot.com.)
Jews are “chosen”. But chosen for what?
God chooses Jews to do Tora. Tora. Thats it. Tora. Nothing more, and nothing less.
Most Nonjews dont want to do Tora. So there is no reason to resent this choice by God. Of course, if there are Nonjews who want to do Tora, they can convert to Judaism.
Nonjews dont need to do Tora. But Jews do.
God chooses Jews to do Tora.
Notice Yhoshua (Historical Jesus) also desires Jews to do Tora. Yhoshua commands his own Jewish students: “The Sofrim (scribes) and the Prushim (Pharisees) sit in the [Judgment] Seat of Moshe (Moses). Therefore do whatever they say.” (Matt 23'2-3.)
With regard to the commandments by God that are in the first five books of the Bible - the Tora of Moshe - the Prushim and Sofrim are the ones who inherit the authority (“the judgment seat”) to define how Jews must do these commandments.
The Prushim are the successors of the ancient “seventy elders” who share the spirit that God gave to Moshe. (Numbers 11'16-17,24-25.) Here Yhoshua corroborates the Rabanim (Rabbis) who trace the transmission of this authority from Moshe to Yhoshua Ben Nun to the seventy elders, and so on all the way to Hilel, who is one of the Prushim. (Mishna, Pirke Avot 1'1-.)
Jews must do Tora in whatever way the Prushim and their successors define it.
Moreover Yhoshua instructs his own students, it isnt enough to just do the commandments of the Tora. They must do them with the proper intention: do the commandment with love, compassion, mercy, and forgiveness.
Jewish spirituality considers proper intention to be a vital requirement to fulfill a commandment by God.
Yhoshua wants Jews to do Tora.
Of course, Nonjews dont need to do these commandments in Tora. But Yhoshua believes Jews do them.
Jews are “chosen”. But chosen for what?
God chooses Jews to do Tora. Tora. Thats it. Tora. Nothing more, and nothing less.
Most Nonjews dont want to do Tora. So there is no reason to resent this choice by God. Of course, if there are Nonjews who want to do Tora, they can convert to Judaism.
Nonjews dont need to do Tora. But Jews do.
God chooses Jews to do Tora.
Notice Yhoshua (Historical Jesus) also desires Jews to do Tora. Yhoshua commands his own Jewish students: “The Sofrim (scribes) and the Prushim (Pharisees) sit in the [Judgment] Seat of Moshe (Moses). Therefore do whatever they say.” (Matt 23'2-3.)
With regard to the commandments by God that are in the first five books of the Bible - the Tora of Moshe - the Prushim and Sofrim are the ones who inherit the authority (“the judgment seat”) to define how Jews must do these commandments.
The Prushim are the successors of the ancient “seventy elders” who share the spirit that God gave to Moshe. (Numbers 11'16-17,24-25.) Here Yhoshua corroborates the Rabanim (Rabbis) who trace the transmission of this authority from Moshe to Yhoshua Ben Nun to the seventy elders, and so on all the way to Hilel, who is one of the Prushim. (Mishna, Pirke Avot 1'1-.)
Jews must do Tora in whatever way the Prushim and their successors define it.
Moreover Yhoshua instructs his own students, it isnt enough to just do the commandments of the Tora. They must do them with the proper intention: do the commandment with love, compassion, mercy, and forgiveness.
Jewish spirituality considers proper intention to be a vital requirement to fulfill a commandment by God.
Yhoshua wants Jews to do Tora.
Of course, Nonjews dont need to do these commandments in Tora. But Yhoshua believes Jews do them.
2011-06-09
Stones of Heavens - In Ancient Books
Stones of Heavens - In Ancient Books
Here I list the ancient books that mention the stones of heavens by name.
I also list medieval books that preserve ancient traditions naming them.
I list the gem names in their original languages.
It is convenient to reference all of the evidence for the gem names in one place.
These gems are the holy stones of the twelve tribes of Yisrael.
The twelve gems bejewel the Khoshen חשן - the “Chestpouch” amulet that the Kohen Ha'Mashiakh כהן המשיח (“Priest the Anointed”) dons to enter the presence of God.
Each tribe has its own official kind of gem to represent it.
The Rabanim (Rabbis) of the book of Bamidbar Raba understand, each tribe has its own official color, and it is the color of the gem that makes that type of gem significant to the tribe.
For the Khoshen, the name of the tribe then engraves into the stone, apparently as a reverse intaglio, as a seal that can imprint the name properly on other surfaces.
The custom is to use the gem seal to emboss the wet clay around string that ties tight a container, so the clay dries to create an official seal that evidences if anyone tampers with the contents.
These twelve stones signify the official authority of each tribe.
Thru the Ages, Yisreli (Israeli) cultures continue to honor these stones.
The twelve stone seals originate during the Bronze Age. I suspect an early date. In my view, the nomadic tribal artisans carve the stones circa -1590. While still nomadic, they are familiar with the urban Mitsrayi (Egyptian) bureaucracy and technology.
The names for the gem types probably preserve the Hebrew language of the Iron Age. The Hebrew that the Tanakh (Hebrew Bible) uses to identify the types of stones probably records the dialect of the later urban Tora scribes, circa -600s.
The gems vanish during the Classical Age in the destruction of the Temple in Yrushalayim (Jerusalem).
The Yisrael cultures continue to preserve and celebrate the memory of them - and the hope to restore them. These aborigines of the Land of Yisrael continue to celebrate their sacred tribal traditions, century after century after century, across thousands of years.
The stones are national heritage.
There are twelve different kinds of gems.
To specify the mineral and color of each historical gem is a puzzle.
There seems sufficient evidence to solve each identity, even definitively.
Below I strive to summarize all the ancient material that lists all twelve kinds of gems.
The information includes the Age, the language, the dialect, the century, the name of the book, the author when possible, an online link to that book, and finally the names of the twelve gem types in their original language.
A survey of the evidence suggests the identities of the gems remain more-or-less consistent, but their order can vary considerably.
IRON AGE
ORIGINAL HEBREW
Hebrew, Yrushalmit, circa -600s,
aka Jerusalemite Hebrew, Judahite Hebrew, Southern Canaanite, Biblical Hebrew.
Tanakh תנ״ך ,
aka Hebrew Bible, Jewish Bible, Mikra מקרא .
Tora תורה ,
ie “Instruction”, Law,
aka Torah, Khumash חומש , Pentateuch, Sifre Moshe, Books of Moses.
Shmot שמות ,
aka Shemot, Exodus.
28'17-20.
(www.mechon-mamre.org/i/t/t0228.htm, 2011.)
אֹדֶם , פִּטְדָה , בָּרֶקֶת
נֹפֶךְ , סַפִּיר , יָהֲלֹם
לֶשֶׁם , שְׁבוֹ , אַחְלָמָה
תַּרְשִׁישׁ , שֹׁהַם , יָשְׁפֵה
The letters only.
אדם , פטדה , ברקת
נפך , ספיר , יהלם
לשם , שבו , אחלמה
תרשיש , שהם , ישפה
CLASSICAL AGE
Greek, Koine, circa -200s,
Alexandria, Egypt.
Septuaginta,
aka Targum Ha'Shviim תרגום השבעים ,
aka Septuagint (Lxx), Greek Bible.
Exodos ἔξοδος,
aka Shmot, Shemot, Exodus.
28'17-20.
(apostolic.interlinearbible.org/exodus/28.htm)
σάρδιον , τοπάζιον , σμάραγδος
ἄνθραξ , σάπφειρος , ἴασπις
λιγύριον , ἀχάτης , ἀμέθυστος
χρυσόλιθος , βηρύλλιον , ὀνύχιον
The letters only.
σαρδιον , τοπαζιον , σμαραγδος
ανθραξ , σαπφειρος , ιασπις
λιγυριον , αχατης , αμεθυστος
χρυσολιθος , βηρυλλιον , ονυχιον
Greek, Koine, circa 00s.
Greek New Testament.
Apokalupsis ἀποκάλυψις,
aka Apocalypse, Revelation.
21'19-20.
All versions agree, including Codex Vaticanus (B). There seems no scribal variants.
(www.biblegateway.com/passage/?search=re%2021&version=WHNU, Westcott-Hort, 2011.)
ἴασπις , σάπφιρος , χαλκηδών , σμάραγδος , σαρδόνυξ , σάρδιον , χρυσόλιθος , βήρυλλος , τοπάζιον , χρυσόπρασος , ὑάκινθος , ἀμέθυστος
The letters only.
ιασπις , σσπφιρος , χαλκηδων , σμσραγδος , σαρδονυξ , σσρδιον , χρυσολιθος , βηρυλλος , τοπαζιον , χρυσοπρασος , υακινθος , αμεθυστος
Greek, Koine, circa 75.
Yosef Matitya יוסף מתתיה ,
aka Titus Flavia Iosephus, Josephus Flavia.
Ioudaikou Polemos Ἰουδαϊκοῦ πόλεμος,
aka Lat. De Bello Iudaico,
aka Jewish War.
Book 5 Verse 234,
aka Book 5 Chapter 5 Section 7.
(www.perseus.tufts.edu/hopper/text?doc=J.+BJ+5.234&fromdoc=Perseus%3Atext%3A1999.01.0147, 2011.)
σάρδιον , τόπαζος , σμάραγδος
ἄνθραξ , ἴασπις , σάπφειρος
ἀχάτης , ἀμέθυστος , λιγύριον
ὄνυξ , βήρυλλος , χρυσόλιθος,
Greek, Koine, circa 93.
Yosef Matitya יוסף מתתיה ,
aka Titus Flavia Iosephus, Josephus Flavia.
Ioudaike Arkhaiologia ιουδαικη αρχαιολογια,
ie “Yhudi Sayings of the Beginning”, Jewish ancient lore,
aka Lat. Antiquitates Judaicae,
aka Antiquities of the Jews.
Book 3 Verse 168,
aka Book 3 Chapter 7 Section 5.
(www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0145%3Abook%3D3%3Awhiston+chapter%3D7%3Awhiston+section%3D5)
σαρδόνυξ , τόπαζος , σμάραγδος
ἄνθραξ , ἴασπις , σάπφειρος
λίγυρος , ἀμέθυσος , ἀχάτης
χρυσόλιθος , ὄνυξ , βήρυλλος
Aramaic, Syriac, circa 100s.
Pshitta פשיטתא ,
ie “Plain” Translation,
aka Syriac Bible.
Shmot
aka Shemot, Exodus.
28'17-20.
(www.peshitta.org/pdf/ot/Exodus.pdf, 2011.)
סָמְקָן , יָרְקָן , בָּרְקָן
איזמרגזין *אִזְמַרַגְדִּין , שַׁבְזֵיז , סַבְהְלוֹם *סַבְהַלוֹם
קנקירי *קַנְכֵרִי , טְרַקְיָא *טַרְקְיָא , עֵין עִגְלָא
כְּרֻום יַמָא , בֻּורְלָא , פַּנְתֵירִי
Greek, Koine, circa 100s-200s.
Hexapla ἑξαπλά.
Parallel Hebrew-to-Greek translations, circa 200s.
Edited by
Ȯrigenės ὠριγένης,
aka Origen Adamantius,
aka Origen of Alexandria.
1 Hebrew: Masorti, aka Masoretic text.
2 Secunda: Hebrew-to-Greek transliteration.
3 Aquila עקילס , of Sinope, Pontus. circa 130. Word-for-word translation.
4 Ebionitės Summakhos συμμαχος, Symmachus. circa 200. Verse-for-verse paraphrase.
5 Septuagint. circa -200s. Circa 200s Origen marks Non-Hebrew expansions.
6 Theodotiȯn θεοδοτίων. circa 150.
Exodos,
aka Shmot, Shemot, Exodus.
28'17-20.
(www.archive.org/stream/origenhexapla01unknuoft#page/130/mode/2up, 2011.)
All agree - Septuagint, Aquila, Theodotion - except Summakhos varies:
σάρδιον , τοπάζιον , σμάραγδος [Summakhos: κεραύνιος]
ἄνθραξ , σάπφειρος , ἴασπις
λιγύριον , ἀχάτης , ἀμέθυστος
χρυσόλιθος [Summakhos ὑάκινθος], βηρύλλιον , ὀνύχιον
Aramaic, Bavlit, circa 200s-300s.
aka Jewish Babylonian Aramaic.
Targum Onkelos תרגום אונקלוס ,
aka Targum Onqelos, Targum Bavli תרגום בבלי , Babylonian Targum.
Nkudot per the Masoret Ha'Temanim נקודות לפי מסורת התימנים ,
ie “vowel-points per the tradition of the Yemenites”.
Shmot,
aka Shemot, Exodus.
28'17-20.
(www.mechon-mamre.org/i/t/u/up0208.htm, 2011.)
סָמְקָן , יָרְקָן , בָּרְקָן
אִזְמַרַגְדִּין , שַׁבְזֵיז , סַבְהֲלוֹם
קַנְכֵּרִי , טְרַקְיָא , עֵין עִגְלָא
כְּרוּם יַמָּא , בֻּרְלָא , פַּנְתֵּירִי
Latin, Vulgate, circa 385.
Vulgata,
aka Versio Vulgata,
aka Vulgate Bible, Latin Bible.
Translated by Eusebios Sȯphronios Hierȯnumos, Εὐσέβιος Σωφρόνιος Ἱερώνυμος,
aka Lat. Eusebius Sophronius Hieronymus,
aka Jerome, Hierom.
Apocalypsis,
aka Apocalypse, Revelation.
21'19-20
(http://www.perseus.tufts.edu/hopper/text?doc=Revelation+21&fromdoc=Perseus%3Atext%3A1999.02.0060, 2011.)
Iaspis , Sapphyrus , Carcedonius , Zmaragdus , Sardonix , Sardinus , Chrysolitus , Berillus , Topazius , Chrysoprassus , Hyacinthus , Amethistus
Compare modern standardized spelling.
(www.veritasbible.com/lvb/read/Apocalypsis_21, 2011.)
Iaspis , Sapphirus , Calcedonius , Smaragdus , Sardonyx , Sardius , Chrysolithus , Beryllus , Topazius , Chrysoprasus , Hyacinthus , Amethystus .
Latin, Vulgate circa 390.
Vulgata,
aka Versio Vulgata,
aka Vulgate Bible, Latin Bible.
Translated by Eusebios Sȯphronios Hierȯnumos Εὐσέβιος Σωφρόνιος Ἱερώνυμος,
aka Lat. Eusebius Sophronius Hieronymus,
aka Saint Jerome, Saint Hierom.
Exodus
aka Shmot, Shemot.
28'17-20.
(www.perseus.tufts.edu/hopper/text?doc=Exodus+28&fromdoc=Perseus%3Atext%3A1999.02.0060, 2011.)
Sardius , Topazius , Zmaragdus
Carbunculus , Sapphyrus , Iaspis
Ligyrius , Achates , Amethistus
Chrysolitus , Onychinus , Berillus
Compare modern standardized spelling.
(www.veritasbible.com/lvb/read/Exodus_28, 2011.)
Sardius , Topazius , Smaragdus
Carbunculus , Sapphirus , Iaspis
Ligurius , Achates , Amethystus
Chrysolithus , Onychinus , Beryllus
MEDIEVAL AGE
Aramaic, Syriac, circa 600s.
Pshitta פשיטתא
aka Syriac New Testament.
Glina גלינא ,
aka Apocalypse, Revelation 21'19-20.
(Seeking online link.)
ישפה , ספילא , קרכדנא , זמרגדא , סרדון־וטפרא , סרדון , כאף־דהבא , ברולא , טופנדיון , כרוספרסא , יוכנתוס , אמותסס
Aramaic, Yrushalmi, circa 600s.
Cairo Genizah Fragment Targums.
From the Gniza (burial “stash” for worn books) of Bate Kneset Ben-Ezra. Includes different Targumim, three probably dating to 600s.
(Seeking.)
Aramaic, Glilit,
aka Galilean Aramaic.
Targum Neofiti, תרגום נאופיטי .
Colophon of copy dates to 1500s, Spain, ספרד , after the expulsion of Yhudim. Content seems early, possibly even 300s. But possibly sectarian, as some content opposes Halakha. Possibly a medieval compilation.
Shmot
aka Shemot, Exodus.
28'17−20.
(Seeking.)
Hebrew, circa 1000s.
Midrash Raba שמות רבה ,
aka Midrash Rabbah.
Shmot Raba שמות רבה ,
aka Shemot Rabbah, Exodus Rabba.
38'10.
Numerous scribal variants, even in these modern copies that I cite here. I standardize them per Jastrow to determine the critically attested forms.
(www.tsel.org/torah/midrashraba/titsaveh.html, 2011.)
(www.hebrewbooks.org/pdfpager.aspx?req=14385&st=&pgnum=352, 2011.)
(he.wikisource.org/wiki/%D7%9E%D7%93%D7%A8%D7%A9_%D7%A8%D7%91%D7%94_%D7%A2%D7%9C_%D7%AA%D7%A6%D7%95%D7%94, 2011.)
שדרגנין , שימפוזין , דייקינתין , ברדינין , סנפרינון , אסמרגדין , כוחלין , אבאטיס , הימיסיון , קרומטסין , פראלוקין , מרגליטוס
Aramaic, Glilit, circa 1200s,
aka Galilean Aramaic.
Targum Yrushalmi Ktaim תרגום ירושלמי קטעים ,
aka Targum Ktaim, Fragment Targum, Fragmentary Targum.
aka Targum Yrushalmi B, Targum Yerushalmi 2.
Fragments difficult to date but includes early content associating Targum Neofiti, and possibly represents its variants. Probably medieval, probably after 1000s as its gem list seems to derive partly from Shmot Raba gem list.
Shmot
aka Shemot, Exodus
28'17-20.
(he.wikisource.org/wiki/%D7%AA%D7%A8%D7%92%D7%95%D7%9D_%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%9E%D7%99_(%D7%A7%D7%98%D7%A2%D7%99%D7%9D)_%D7%A2%D7%9C_%D7%A9%D7%9E%D7%95%D7%AA#.D7.A4.D7.A8.D7.A7_.D7.9B.D7.97, 2011.)
סַמְקָתָא , יַרְקָתָא , בַּרְקָתָא
כַּדְכְּדָנָא , סִמְפּוּלְיָנָא , עֵין עִיגְלָא
זוֹזוּן , בִּירְזְלִין , זְמַרְגְּדִין
כְּרוּם יַמָא , בְּדוֹלְחָא , מַרְגְּלִיתָא
Aramaic, Glilit, circa 1300s,
aka Galilean Aramaic.
Targum Yrushalmi Yonatan תרגום ירושלמי יונתן ,
aka Targum Myukhas L'Yonatan תרגום מיוחס ליונתן , Targum Psevdo-Yonatan פסבדו-יונתן , Targum Pseudo-Jonathan, Targum Yonatan Ben Uziyel תרגום יונתן בן עוזיאל .
aka Targum Yerushalayim, Jerusalem Targum, Targum Erets Yisrael תרגום ארץ ישראל , Land of Israel Targum,
aka Targum Yrushalmi A, Targum Yerushalmi 1.
Medieval origin, circa 800s-1500s, after 700s (mentions Aisha spouse of Muhamad and Fatima his child, after Islam), after 800s (alludes conquest of Constantinople קוסטנטיני קרתא חייבתא ), probably after 1100s (after Gonim and Rashi who dont refer to it).
Shmot
aka Shemot, Exodus.
28'17−20.
(he.wikisource.org/wiki/%D7%AA%D7%A8%D7%92%D7%95%D7%9D_%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%9E%D7%99_(%D7%99%D7%95%D7%A0%D7%AA%D7%9F)_%D7%A2%D7%9C_%D7%A9%D7%9E%D7%95%D7%AA#.D7.A4.D7.A8.D7.A7_.D7.9B.D7.95)
סִמוּקְתָּא , יַרְקְתָא ,בַּרְקְתָא
אִיזְמוֹרַד , סַפִּירִינוּן , כַּדְכוֹדֵי
קַנְכִּירִינוּן , עַרְקִין , עֵין עֵיגָל
כְּרוּם יַמָא רַבָּא , בִּירְלֵיוַות חַלָא , מַרְגְּנִיַית אַפַּנְטוּרִין
Here I list the ancient books that mention the stones of heavens by name.
I also list medieval books that preserve ancient traditions naming them.
I list the gem names in their original languages.
It is convenient to reference all of the evidence for the gem names in one place.
A reconstruction of the Khoshen, per Halakha, by R' Chaim Richman. The Temple Institute, templeinstitute.org.
Image closeup and enhanced: R' Chaim Richman. ©2011. From tour. Online: templemountjerusalem.blogspot.com.
(templemountjerusalem.blogspot.com/2010_06_01_archive.html, 2011.)
(www.imsclients.com/listmail/admin/temp/newsletters/494/Rabbi-with-Choshen-nwslttr.jpg)
(www.imsclients.com/listmail/admin/temp/newsletters/494/Rabbi-with-Choshen-nwslttr.jpg)
These gems are the holy stones of the twelve tribes of Yisrael.
The twelve gems bejewel the Khoshen חשן - the “Chestpouch” amulet that the Kohen Ha'Mashiakh כהן המשיח (“Priest the Anointed”) dons to enter the presence of God.
Each tribe has its own official kind of gem to represent it.
The Rabanim (Rabbis) of the book of Bamidbar Raba understand, each tribe has its own official color, and it is the color of the gem that makes that type of gem significant to the tribe.
For the Khoshen, the name of the tribe then engraves into the stone, apparently as a reverse intaglio, as a seal that can imprint the name properly on other surfaces.
The custom is to use the gem seal to emboss the wet clay around string that ties tight a container, so the clay dries to create an official seal that evidences if anyone tampers with the contents.
These twelve stones signify the official authority of each tribe.
Thru the Ages, Yisreli (Israeli) cultures continue to honor these stones.
The twelve stone seals originate during the Bronze Age. I suspect an early date. In my view, the nomadic tribal artisans carve the stones circa -1590. While still nomadic, they are familiar with the urban Mitsrayi (Egyptian) bureaucracy and technology.
The names for the gem types probably preserve the Hebrew language of the Iron Age. The Hebrew that the Tanakh (Hebrew Bible) uses to identify the types of stones probably records the dialect of the later urban Tora scribes, circa -600s.
The gems vanish during the Classical Age in the destruction of the Temple in Yrushalayim (Jerusalem).
The Yisrael cultures continue to preserve and celebrate the memory of them - and the hope to restore them. These aborigines of the Land of Yisrael continue to celebrate their sacred tribal traditions, century after century after century, across thousands of years.
The stones are national heritage.
There are twelve different kinds of gems.
To specify the mineral and color of each historical gem is a puzzle.
There seems sufficient evidence to solve each identity, even definitively.
Below I strive to summarize all the ancient material that lists all twelve kinds of gems.
The information includes the Age, the language, the dialect, the century, the name of the book, the author when possible, an online link to that book, and finally the names of the twelve gem types in their original language.
A survey of the evidence suggests the identities of the gems remain more-or-less consistent, but their order can vary considerably.
IRON AGE
ORIGINAL HEBREW
Hebrew, Yrushalmit, circa -600s,
aka Jerusalemite Hebrew, Judahite Hebrew, Southern Canaanite, Biblical Hebrew.
Tanakh תנ״ך ,
aka Hebrew Bible, Jewish Bible, Mikra מקרא .
Tora תורה ,
ie “Instruction”, Law,
aka Torah, Khumash חומש , Pentateuch, Sifre Moshe, Books of Moses.
Shmot שמות ,
aka Shemot, Exodus.
28'17-20.
(www.mechon-mamre.org/i/t/t0228.htm, 2011.)
אֹדֶם , פִּטְדָה , בָּרֶקֶת
נֹפֶךְ , סַפִּיר , יָהֲלֹם
לֶשֶׁם , שְׁבוֹ , אַחְלָמָה
תַּרְשִׁישׁ , שֹׁהַם , יָשְׁפֵה
The letters only.
אדם , פטדה , ברקת
נפך , ספיר , יהלם
לשם , שבו , אחלמה
תרשיש , שהם , ישפה
CLASSICAL AGE
Greek, Koine, circa -200s,
Alexandria, Egypt.
Septuaginta,
aka Targum Ha'Shviim תרגום השבעים ,
aka Septuagint (Lxx), Greek Bible.
Exodos ἔξοδος,
aka Shmot, Shemot, Exodus.
28'17-20.
(apostolic.interlinearbible.org/exodus/28.htm)
σάρδιον , τοπάζιον , σμάραγδος
ἄνθραξ , σάπφειρος , ἴασπις
λιγύριον , ἀχάτης , ἀμέθυστος
χρυσόλιθος , βηρύλλιον , ὀνύχιον
The letters only.
σαρδιον , τοπαζιον , σμαραγδος
ανθραξ , σαπφειρος , ιασπις
λιγυριον , αχατης , αμεθυστος
χρυσολιθος , βηρυλλιον , ονυχιον
Greek, Koine, circa 00s.
Greek New Testament.
Apokalupsis ἀποκάλυψις,
aka Apocalypse, Revelation.
21'19-20.
All versions agree, including Codex Vaticanus (B). There seems no scribal variants.
(www.biblegateway.com/passage/?search=re%2021&version=WHNU, Westcott-Hort, 2011.)
ἴασπις , σάπφιρος , χαλκηδών , σμάραγδος , σαρδόνυξ , σάρδιον , χρυσόλιθος , βήρυλλος , τοπάζιον , χρυσόπρασος , ὑάκινθος , ἀμέθυστος
The letters only.
ιασπις , σσπφιρος , χαλκηδων , σμσραγδος , σαρδονυξ , σσρδιον , χρυσολιθος , βηρυλλος , τοπαζιον , χρυσοπρασος , υακινθος , αμεθυστος
Greek, Koine, circa 75.
Yosef Matitya יוסף מתתיה ,
aka Titus Flavia Iosephus, Josephus Flavia.
Ioudaikou Polemos Ἰουδαϊκοῦ πόλεμος,
aka Lat. De Bello Iudaico,
aka Jewish War.
Book 5 Verse 234,
aka Book 5 Chapter 5 Section 7.
(www.perseus.tufts.edu/hopper/text?doc=J.+BJ+5.234&fromdoc=Perseus%3Atext%3A1999.01.0147, 2011.)
σάρδιον , τόπαζος , σμάραγδος
ἄνθραξ , ἴασπις , σάπφειρος
ἀχάτης , ἀμέθυστος , λιγύριον
ὄνυξ , βήρυλλος , χρυσόλιθος,
Greek, Koine, circa 93.
Yosef Matitya יוסף מתתיה ,
aka Titus Flavia Iosephus, Josephus Flavia.
Ioudaike Arkhaiologia ιουδαικη αρχαιολογια,
ie “Yhudi Sayings of the Beginning”, Jewish ancient lore,
aka Lat. Antiquitates Judaicae,
aka Antiquities of the Jews.
Book 3 Verse 168,
aka Book 3 Chapter 7 Section 5.
(www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0145%3Abook%3D3%3Awhiston+chapter%3D7%3Awhiston+section%3D5)
σαρδόνυξ , τόπαζος , σμάραγδος
ἄνθραξ , ἴασπις , σάπφειρος
λίγυρος , ἀμέθυσος , ἀχάτης
χρυσόλιθος , ὄνυξ , βήρυλλος
Aramaic, Syriac, circa 100s.
Pshitta פשיטתא ,
ie “Plain” Translation,
aka Syriac Bible.
Shmot
aka Shemot, Exodus.
28'17-20.
(www.peshitta.org/pdf/ot/Exodus.pdf, 2011.)
סָמְקָן , יָרְקָן , בָּרְקָן
איזמרגזין *אִזְמַרַגְדִּין , שַׁבְזֵיז , סַבְהְלוֹם *סַבְהַלוֹם
קנקירי *קַנְכֵרִי , טְרַקְיָא *טַרְקְיָא , עֵין עִגְלָא
כְּרֻום יַמָא , בֻּורְלָא , פַּנְתֵירִי
Greek, Koine, circa 100s-200s.
Hexapla ἑξαπλά.
Parallel Hebrew-to-Greek translations, circa 200s.
Edited by
Ȯrigenės ὠριγένης,
aka Origen Adamantius,
aka Origen of Alexandria.
1 Hebrew: Masorti, aka Masoretic text.
2 Secunda: Hebrew-to-Greek transliteration.
3 Aquila עקילס , of Sinope, Pontus. circa 130. Word-for-word translation.
4 Ebionitės Summakhos συμμαχος, Symmachus. circa 200. Verse-for-verse paraphrase.
5 Septuagint. circa -200s. Circa 200s Origen marks Non-Hebrew expansions.
6 Theodotiȯn θεοδοτίων. circa 150.
Exodos,
aka Shmot, Shemot, Exodus.
28'17-20.
(www.archive.org/stream/origenhexapla01unknuoft#page/130/mode/2up, 2011.)
All agree - Septuagint, Aquila, Theodotion - except Summakhos varies:
σάρδιον , τοπάζιον , σμάραγδος [Summakhos: κεραύνιος]
ἄνθραξ , σάπφειρος , ἴασπις
λιγύριον , ἀχάτης , ἀμέθυστος
χρυσόλιθος [Summakhos ὑάκινθος], βηρύλλιον , ὀνύχιον
Aramaic, Bavlit, circa 200s-300s.
aka Jewish Babylonian Aramaic.
Targum Onkelos תרגום אונקלוס ,
aka Targum Onqelos, Targum Bavli תרגום בבלי , Babylonian Targum.
Nkudot per the Masoret Ha'Temanim נקודות לפי מסורת התימנים ,
ie “vowel-points per the tradition of the Yemenites”.
Shmot,
aka Shemot, Exodus.
28'17-20.
(www.mechon-mamre.org/i/t/u/up0208.htm, 2011.)
סָמְקָן , יָרְקָן , בָּרְקָן
אִזְמַרַגְדִּין , שַׁבְזֵיז , סַבְהֲלוֹם
קַנְכֵּרִי , טְרַקְיָא , עֵין עִגְלָא
כְּרוּם יַמָּא , בֻּרְלָא , פַּנְתֵּירִי
Latin, Vulgate, circa 385.
Vulgata,
aka Versio Vulgata,
aka Vulgate Bible, Latin Bible.
Translated by Eusebios Sȯphronios Hierȯnumos, Εὐσέβιος Σωφρόνιος Ἱερώνυμος,
aka Lat. Eusebius Sophronius Hieronymus,
aka Jerome, Hierom.
Apocalypsis,
aka Apocalypse, Revelation.
21'19-20
(http://www.perseus.tufts.edu/hopper/text?doc=Revelation+21&fromdoc=Perseus%3Atext%3A1999.02.0060, 2011.)
Iaspis , Sapphyrus , Carcedonius , Zmaragdus , Sardonix , Sardinus , Chrysolitus , Berillus , Topazius , Chrysoprassus , Hyacinthus , Amethistus
Compare modern standardized spelling.
(www.veritasbible.com/lvb/read/Apocalypsis_21, 2011.)
Iaspis , Sapphirus , Calcedonius , Smaragdus , Sardonyx , Sardius , Chrysolithus , Beryllus , Topazius , Chrysoprasus , Hyacinthus , Amethystus .
Latin, Vulgate circa 390.
Vulgata,
aka Versio Vulgata,
aka Vulgate Bible, Latin Bible.
Translated by Eusebios Sȯphronios Hierȯnumos Εὐσέβιος Σωφρόνιος Ἱερώνυμος,
aka Lat. Eusebius Sophronius Hieronymus,
aka Saint Jerome, Saint Hierom.
Exodus
aka Shmot, Shemot.
28'17-20.
(www.perseus.tufts.edu/hopper/text?doc=Exodus+28&fromdoc=Perseus%3Atext%3A1999.02.0060, 2011.)
Sardius , Topazius , Zmaragdus
Carbunculus , Sapphyrus , Iaspis
Ligyrius , Achates , Amethistus
Chrysolitus , Onychinus , Berillus
Compare modern standardized spelling.
(www.veritasbible.com/lvb/read/Exodus_28, 2011.)
Sardius , Topazius , Smaragdus
Carbunculus , Sapphirus , Iaspis
Ligurius , Achates , Amethystus
Chrysolithus , Onychinus , Beryllus
MEDIEVAL AGE
Aramaic, Syriac, circa 600s.
Pshitta פשיטתא
aka Syriac New Testament.
Glina גלינא ,
aka Apocalypse, Revelation 21'19-20.
(Seeking online link.)
ישפה , ספילא , קרכדנא , זמרגדא , סרדון־וטפרא , סרדון , כאף־דהבא , ברולא , טופנדיון , כרוספרסא , יוכנתוס , אמותסס
Aramaic, Yrushalmi, circa 600s.
Cairo Genizah Fragment Targums.
From the Gniza (burial “stash” for worn books) of Bate Kneset Ben-Ezra. Includes different Targumim, three probably dating to 600s.
(Seeking.)
Aramaic, Glilit,
aka Galilean Aramaic.
Targum Neofiti, תרגום נאופיטי .
Colophon of copy dates to 1500s, Spain, ספרד , after the expulsion of Yhudim. Content seems early, possibly even 300s. But possibly sectarian, as some content opposes Halakha. Possibly a medieval compilation.
Shmot
aka Shemot, Exodus.
28'17−20.
(Seeking.)
Hebrew, circa 1000s.
Midrash Raba שמות רבה ,
aka Midrash Rabbah.
Shmot Raba שמות רבה ,
aka Shemot Rabbah, Exodus Rabba.
38'10.
Numerous scribal variants, even in these modern copies that I cite here. I standardize them per Jastrow to determine the critically attested forms.
(www.tsel.org/torah/midrashraba/titsaveh.html, 2011.)
(www.hebrewbooks.org/pdfpager.aspx?req=14385&st=&pgnum=352, 2011.)
(he.wikisource.org/wiki/%D7%9E%D7%93%D7%A8%D7%A9_%D7%A8%D7%91%D7%94_%D7%A2%D7%9C_%D7%AA%D7%A6%D7%95%D7%94, 2011.)
שדרגנין , שימפוזין , דייקינתין , ברדינין , סנפרינון , אסמרגדין , כוחלין , אבאטיס , הימיסיון , קרומטסין , פראלוקין , מרגליטוס
Aramaic, Glilit, circa 1200s,
aka Galilean Aramaic.
Targum Yrushalmi Ktaim תרגום ירושלמי קטעים ,
aka Targum Ktaim, Fragment Targum, Fragmentary Targum.
aka Targum Yrushalmi B, Targum Yerushalmi 2.
Fragments difficult to date but includes early content associating Targum Neofiti, and possibly represents its variants. Probably medieval, probably after 1000s as its gem list seems to derive partly from Shmot Raba gem list.
Shmot
aka Shemot, Exodus
28'17-20.
(he.wikisource.org/wiki/%D7%AA%D7%A8%D7%92%D7%95%D7%9D_%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%9E%D7%99_(%D7%A7%D7%98%D7%A2%D7%99%D7%9D)_%D7%A2%D7%9C_%D7%A9%D7%9E%D7%95%D7%AA#.D7.A4.D7.A8.D7.A7_.D7.9B.D7.97, 2011.)
סַמְקָתָא , יַרְקָתָא , בַּרְקָתָא
כַּדְכְּדָנָא , סִמְפּוּלְיָנָא , עֵין עִיגְלָא
זוֹזוּן , בִּירְזְלִין , זְמַרְגְּדִין
כְּרוּם יַמָא , בְּדוֹלְחָא , מַרְגְּלִיתָא
Aramaic, Glilit, circa 1300s,
aka Galilean Aramaic.
Targum Yrushalmi Yonatan תרגום ירושלמי יונתן ,
aka Targum Myukhas L'Yonatan תרגום מיוחס ליונתן , Targum Psevdo-Yonatan פסבדו-יונתן , Targum Pseudo-Jonathan, Targum Yonatan Ben Uziyel תרגום יונתן בן עוזיאל .
aka Targum Yerushalayim, Jerusalem Targum, Targum Erets Yisrael תרגום ארץ ישראל , Land of Israel Targum,
aka Targum Yrushalmi A, Targum Yerushalmi 1.
Medieval origin, circa 800s-1500s, after 700s (mentions Aisha spouse of Muhamad and Fatima his child, after Islam), after 800s (alludes conquest of Constantinople קוסטנטיני קרתא חייבתא ), probably after 1100s (after Gonim and Rashi who dont refer to it).
Shmot
aka Shemot, Exodus.
28'17−20.
(he.wikisource.org/wiki/%D7%AA%D7%A8%D7%92%D7%95%D7%9D_%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%9E%D7%99_(%D7%99%D7%95%D7%A0%D7%AA%D7%9F)_%D7%A2%D7%9C_%D7%A9%D7%9E%D7%95%D7%AA#.D7.A4.D7.A8.D7.A7_.D7.9B.D7.95)
סִמוּקְתָּא , יַרְקְתָא ,בַּרְקְתָא
אִיזְמוֹרַד , סַפִּירִינוּן , כַּדְכוֹדֵי
קַנְכִּירִינוּן , עַרְקִין , עֵין עֵיגָל
כְּרוּם יַמָא רַבָּא , בִּירְלֵיוַות חַלָא , מַרְגְּנִיַית אַפַּנְטוּרִין
2011-05-02
Hilel − I Am For Me
(Vere, Stein Atle. ©2011. “Hilel: I Am For Me”. brakha.blogspot.com.)
Love.
In the Tora תורה (“Instruction”), the name for the first five books that begin the Tanakh (Hebrew Bible), the Book of Va'Yikra (Leviticus 19:18) preserves a famous Mitsva מצוה (“command”) by God.
“And, you will love your fellow as you.”
ואהבת את רעך כמוך .
The Mitsva means. First, you must love “you”. Be yourself. Empower yourself. Then, you must love your “fellow”. Love them as much as you love yourself. Help them be themselves. Empower them.
Hilel explains the Mitsva.
The Rabanim (rabbis) compile the Book of the Mishna משנה (“Recitation”) circa 200. In the section, Avot (“Fathers” 1:13), the Rabanim preserve the teachings of the ancient sage, Hilel הלל , said to live 120 years from circa −110 to 10. Hilel paraphrase the Mitsvot to love ones fellow, to emphasize its implications, “saying” continually:
“If theres no I am for me, who ‹is› for me? And when I am for my self ‹only›, what am I? And if not now, when?”
אם אין אני לי, מי לי? וכשאני לעצמי, מה אני? ואם לא עכשיו, אימתיי?
First you must “love you” yourself: “If theres no I am for me, who ‹is› for me?” No one else really knows what you need. You must be for yourself.
But then you must “love your fellow” as much as you love yourself: “If I am for my self ‹only›, what am I?” One who only cares about oneself is a “malicious” רשע criminal. Compare the proverb in the Tanakh: “The lifeforce of a malicious one lusts badness. ‹That› ones fellows will not be favored in ‹that› ones eyes.” נפש רשע אותה־רע לֹא־יחן בעיניו רעהו . (Mishle 21:10.) To fail to do compassionate actions is malice.
Hilel goes on to add, “If not now, when?” The Mitsva, “you will love” means you will do “compassionate actions” חסדים . You must actualize the positive emotion by means of reallife physical efforts. To not do loving actions, is to fail to love. To fulfill the Mitsva to love is to put love into action. Thus, the Mitsva commands, you “will” love. When must one fulfill this obligation? You must fulfill the obligation to love as often “as you” yourself desire to be loved. All the time. Right “now”!
You must, first, exist in order to do compassionate actions.
There are no compassionate actions unless you exist. Therefore, it is an ethical imperative, you must be for you. You must empower yourself, enough to keep yourself strong enough to do compassionate actions for others. This minimal selfishness is necessary. It is for the sake of your love for your altruistic self.
But, you must never be for your physical self only. You must share your power with your “fellows”, be for them too. Your true self is your altruistic self, the part of you desires the wellbeing of your fellows.
Hilel distinguishes between “for me” and “for my self”. The true “me” isnt just “my self”. The true me includes my “fellows” too. From the perspective of God, we are one. This unification in God is the true self, the altruistic self that does good for each person, including myself and my fellow.
Hilel explicitly asks, “What am I?” What is the real “me”?
The altruistic self is the spiritual self, the true self.
Love.
In the Tora תורה (“Instruction”), the name for the first five books that begin the Tanakh (Hebrew Bible), the Book of Va'Yikra (Leviticus 19:18) preserves a famous Mitsva מצוה (“command”) by God.
“And, you will love your fellow as you.”
ואהבת את רעך כמוך .
The Mitsva means. First, you must love “you”. Be yourself. Empower yourself. Then, you must love your “fellow”. Love them as much as you love yourself. Help them be themselves. Empower them.
Hilel explains the Mitsva.
The Rabanim (rabbis) compile the Book of the Mishna משנה (“Recitation”) circa 200. In the section, Avot (“Fathers” 1:13), the Rabanim preserve the teachings of the ancient sage, Hilel הלל , said to live 120 years from circa −110 to 10. Hilel paraphrase the Mitsvot to love ones fellow, to emphasize its implications, “saying” continually:
“If theres no I am for me, who ‹is› for me? And when I am for my self ‹only›, what am I? And if not now, when?”
אם אין אני לי, מי לי? וכשאני לעצמי, מה אני? ואם לא עכשיו, אימתיי?
First you must “love you” yourself: “If theres no I am for me, who ‹is› for me?” No one else really knows what you need. You must be for yourself.
But then you must “love your fellow” as much as you love yourself: “If I am for my self ‹only›, what am I?” One who only cares about oneself is a “malicious” רשע criminal. Compare the proverb in the Tanakh: “The lifeforce of a malicious one lusts badness. ‹That› ones fellows will not be favored in ‹that› ones eyes.” נפש רשע אותה־רע לֹא־יחן בעיניו רעהו . (Mishle 21:10.) To fail to do compassionate actions is malice.
Hilel goes on to add, “If not now, when?” The Mitsva, “you will love” means you will do “compassionate actions” חסדים . You must actualize the positive emotion by means of reallife physical efforts. To not do loving actions, is to fail to love. To fulfill the Mitsva to love is to put love into action. Thus, the Mitsva commands, you “will” love. When must one fulfill this obligation? You must fulfill the obligation to love as often “as you” yourself desire to be loved. All the time. Right “now”!
You must, first, exist in order to do compassionate actions.
There are no compassionate actions unless you exist. Therefore, it is an ethical imperative, you must be for you. You must empower yourself, enough to keep yourself strong enough to do compassionate actions for others. This minimal selfishness is necessary. It is for the sake of your love for your altruistic self.
But, you must never be for your physical self only. You must share your power with your “fellows”, be for them too. Your true self is your altruistic self, the part of you desires the wellbeing of your fellows.
Hilel distinguishes between “for me” and “for my self”. The true “me” isnt just “my self”. The true me includes my “fellows” too. From the perspective of God, we are one. This unification in God is the true self, the altruistic self that does good for each person, including myself and my fellow.
Hilel explicitly asks, “What am I?” What is the real “me”?
The altruistic self is the spiritual self, the true self.
2011-04-29
Midrash
(Vere, Stein Atle. ©2011. “Midrash”. brakha.blogspot.com.)
The Tora תורה is the five books that begin the Tanakh (Hebrew Bible). But Tora can also mean the ongoing tradition of interpreting the Tora. Thus Tora is a synonym for Yahadut (Judaism).
Interpreting the Tora is called Midrash מדרש .
Midrash means something like the “demand” for answers. Or more politely, “inquiry”. It refers to the Rabani (Rabbinic) methods for interpreting the Tora (thus is equivalent to hermeneutics). It can also refer to the resulting interpretations (thus is equivalent to exegesis).
Unlike, other the methods of interpretation, Midrash can explore some surprising qualities of the Hebrew language (such as fluidity of spelling) and can enjoy a context where the Tora is the infinite speech of God. Thus any plausible context can be possible, and all plausible meanings can coexist as valid simultaneously. Indeed, the “Jewish interpretation” of Tora, namely Midrash, is more like a method of holy divination, a kind of kosher bibliomancy, to discern appropriate information from the Infinite. Its multivalent meanings welcome a pluralism of diverging schools of thought.
There are two kinds of Midrash.
• Halakha הלכה the way of “going” (Jewish legal tradition) continues to clarify the mutual obligations among the sacred aboriginal kinship system of Yisrael. To form the society of Yisrael, interrelating with each other and with God.
• Agada אגדה the “tale” (Jewish narrative) continues to draw inspiration from the ongoing story of Yisrael. To form the identity of Yisrael. The various medieval books, such as Midrash Raba, categorize as Agada. Prophecies about future events are also part of the story of Yisrael and seem to categorize as Agada as well. I also categorize archeology as a modern exploration of Agada, that seeks to clarify the Pshat פשט the “simple” (plain, literal, everyday, normal) level of meaning of the Tora. Agada elucidates the story of Yisrael.
I feel it useful to add Kabala as a third “kind” of Midrash.
• Kabala קבלה the “receiving” of secrets (Jewish spirituality) continues to discover via the subtle wording of the Tora how the world works. How an Infinite God interfaces with the activity of a finite world. How an infinite consciousness interrelates with human consciousnesses.
One can even call Kabala “Jewish science”, except it is keenly interested in the “lifeforce”, Nefesh נפש . Today science lacks the technology to address the Nefesh − the “carrier of consciousness” − usefully. Current scientific speculation includes suggestions from quantum mechanics, implying consciousness involves “light” (electro-magnetic fields), thus consciousness involves the fabric of space-time itself. Probably a scientific description of the carrier of consciousness requires paradigms of physics that still await discovery.
Compare the difference between Kabala and science to the difference between folk medicine and scientific medicine. The ancient traditions of folk medicine may not be as precise and surgical as scientific medicine, but they often evolve as part of a survival strategy that is more holistic and robust, and in this way more healthy. Similarly, one day, science will understand how consciousness works. Probably it will prove to somehow interface the infinity beyond space-time, whence our freewill, beyond the limitations of predetermination or randomness. On that day, science and spirituality will be the same thing.
In the meantime, we humans are conscious beings. We can expect to subjectively intuit information about what it means to be conscious. With regard to the spiritual part of Midrash, Kabala transmits insights that remain relevant and compelling even to our modern sensibilities.
Here, the three kinds of Midrash are Halakha, Agada, and Kabala. These organize the way that the Children of Yisrael engage the Tora from the Bronze Age to the Modern Age today. Perhaps our next age will be that of the Mashiakh.
The Tora תורה is the five books that begin the Tanakh (Hebrew Bible). But Tora can also mean the ongoing tradition of interpreting the Tora. Thus Tora is a synonym for Yahadut (Judaism).
Interpreting the Tora is called Midrash מדרש .
Midrash means something like the “demand” for answers. Or more politely, “inquiry”. It refers to the Rabani (Rabbinic) methods for interpreting the Tora (thus is equivalent to hermeneutics). It can also refer to the resulting interpretations (thus is equivalent to exegesis).
Unlike, other the methods of interpretation, Midrash can explore some surprising qualities of the Hebrew language (such as fluidity of spelling) and can enjoy a context where the Tora is the infinite speech of God. Thus any plausible context can be possible, and all plausible meanings can coexist as valid simultaneously. Indeed, the “Jewish interpretation” of Tora, namely Midrash, is more like a method of holy divination, a kind of kosher bibliomancy, to discern appropriate information from the Infinite. Its multivalent meanings welcome a pluralism of diverging schools of thought.
There are two kinds of Midrash.
• Halakha הלכה the way of “going” (Jewish legal tradition) continues to clarify the mutual obligations among the sacred aboriginal kinship system of Yisrael. To form the society of Yisrael, interrelating with each other and with God.
• Agada אגדה the “tale” (Jewish narrative) continues to draw inspiration from the ongoing story of Yisrael. To form the identity of Yisrael. The various medieval books, such as Midrash Raba, categorize as Agada. Prophecies about future events are also part of the story of Yisrael and seem to categorize as Agada as well. I also categorize archeology as a modern exploration of Agada, that seeks to clarify the Pshat פשט the “simple” (plain, literal, everyday, normal) level of meaning of the Tora. Agada elucidates the story of Yisrael.
I feel it useful to add Kabala as a third “kind” of Midrash.
• Kabala קבלה the “receiving” of secrets (Jewish spirituality) continues to discover via the subtle wording of the Tora how the world works. How an Infinite God interfaces with the activity of a finite world. How an infinite consciousness interrelates with human consciousnesses.
One can even call Kabala “Jewish science”, except it is keenly interested in the “lifeforce”, Nefesh נפש . Today science lacks the technology to address the Nefesh − the “carrier of consciousness” − usefully. Current scientific speculation includes suggestions from quantum mechanics, implying consciousness involves “light” (electro-magnetic fields), thus consciousness involves the fabric of space-time itself. Probably a scientific description of the carrier of consciousness requires paradigms of physics that still await discovery.
Compare the difference between Kabala and science to the difference between folk medicine and scientific medicine. The ancient traditions of folk medicine may not be as precise and surgical as scientific medicine, but they often evolve as part of a survival strategy that is more holistic and robust, and in this way more healthy. Similarly, one day, science will understand how consciousness works. Probably it will prove to somehow interface the infinity beyond space-time, whence our freewill, beyond the limitations of predetermination or randomness. On that day, science and spirituality will be the same thing.
In the meantime, we humans are conscious beings. We can expect to subjectively intuit information about what it means to be conscious. With regard to the spiritual part of Midrash, Kabala transmits insights that remain relevant and compelling even to our modern sensibilities.
Here, the three kinds of Midrash are Halakha, Agada, and Kabala. These organize the way that the Children of Yisrael engage the Tora from the Bronze Age to the Modern Age today. Perhaps our next age will be that of the Mashiakh.
2011-04-25
Hai Gaon − The Salvation ( English )
Hai Gaon. “The Salvation”.
( Also see Hebrew original )
( Also see Hai Gaon )
(Hai Gaon האי גאון . Medieval Age circa 1000. “The Salvation” הישועה . Hebrew edition and English translation via Stein Atle Vere. ©2011. brakha.blogspot.com. Source of transmission: The Sensicality Of Elders טעם זקנים . Gleaned via Eliezer Ashknazi. ©1855.)
(Vere, Stein Atle. ©2011. Image: “Refract Thru Bavel”. brakha.blogspot.com. Source of derivation. “Cup 9th-10th century Egypt, Syria, or Iraq”. ©2011. Hotworked Glass from Islamic Lands. The Corning Museum of Glass. The Metropolitan Museum of Art. www.metmuseum.org. Note: “The decoration on this cup was formed by combining simple geometric figures impressed at irregular intervals. The irregular pattern thus created imparts a sense of freedom to the design while remaining within the accepted canons of glass production.” www.metmuseum.org/toah/hd/hotw/hd_hotw.htm, 2011.)
( Intro )
The response of a question to Rabenu Hai Gaon − the altruistic memory of him ‹ is › for a blessing ! − on the topic of the salvation .
And ‹ now › that you ones asked ‹ me › to explicate to you ones : How will the salvation be from the beginning and upto the end , and the enlivening of the dead ones , and the new heavens ? If I came to explicate each talk and ‹ every › talk with its technicalities , the timelength will go up . But I am telling the generality that ‹ belongs › to each talk , and saying :
( Sevensome of Years )
By ‹ including the year of the salvation › leftover from the ‹ seven › years of the extremity , eight years are the years of the beginning of the salvation ‹ of Yisrael › . ‹ So › that by them , Sages ‹ of the Talmud › gave us a sign . And they said : « ‹ In › a sevensome ‹ of years › , ‹ Mashiakh › the Child of ‹ King › David ‹ is › coming . » Etcetera . ( Sanhedrin 97a:71 . )
In it , in ‹ this › sevensome , Edom ( Rome ) will make ‹ itself › king over ‹ the Land of › Yisrael . Theres no less than nine months , and no extra over three years . Since , as so , Yisrael will not take the kingship , no but from the hand of Edom . ‹ As is it › that ‹ is › being said ‹ in the Tora › : « And, Edom will be a possession . » Etcetera . « And , ‹ the star › from Yaakov ‹ Yisrael › will subjugate ‹ Edom › . » Etcetera . ( B'Midbar 24:18-19 . )
‹ This will be › after ‹ the time › that Edom took the kinghood from the hand of Ashur ( Syria ) . ‹ As it › that ‹ is › being said : « And the fleets from ‹ the coastlands of › Kitim ( Rome ) . » Etcetera . ( B’Midbar 24:24 . )
‹ In turn , this will be › after ‹ the time › that Ashur took the kinghood from the side of the Kenim ( Arabs ) . That they are the Mdanim . That they are the Yishmelim . ‹ As it › that ‹ is › being said : « No but ‹ Ashur › will be to blaze Kayin . » ( B’Midbar 24:22 . )
Per such ‹ per this order of kingships › , when we are seeing that Edom ruled in the Land of Yisrael , we are trusting that our salvation began . ‹ As it › that is being said ‹ in the Tanakh › : « And, saviors will go up . » Etcetera . ( Ovadya 1:21 . )
( Mashiakh Ben Yosef )
And in that time , a person will stand , ‹ from the Tribe of Efrayim › from the Children of Yosef . ‹ But › solely in the outland . And he will be called a Mashiakh ( Officially Anointed King per the Tora ) of God . And persons amassing will collect toward him in Ha'Galil Ha'Elyon ( Upper Galilee ) . And he will be a king for them .
And even other persons will get gleaned to him . Two and three ‹ persons › from this state , and five and four from this ‹ other › state . And on the same hour , he is saying : « And, I will take you ones , a one from a town . » Etcetera . ( Yirmiyahu 3:13 . ) But the majority of ‹ the Kin of › Yisrael ‹ will stillmore be › in their Diaspora . As ‹ reason › that it will not get clear to them , as so , the extremity ‹ is › coming .
And then Mashiakh Ben Yosef ( Officially Anointed King that is a Child of Joseph ) will go up from Ha'Galil to Yrushalayim ( Jerusalem ) , with the persons thats being gleaned toward him . And they will kill the official that ‹ belongs › to the King of Edom and the kin that ‹ are › with him . On the same hour , ‹ Mashiakh Ben Yosef › is saying : « And, I will give my vengeance at Edom by the hand of my Kin of Yisrael . » ( Ykhezkel 25:14 . ) And they will return to Yrushalayim ‹ for › several days .
And as that all of the kins will hear , as so , A king ‹ that belongs › to the Children of Yisrael stood in Yrushalayim , they will stand against ‹ the Children of Yisrael › in the remainder of the states . And ‹ the kins › will expel them ‹ from their towns › . And ‹ the kins › will say ‹ to the Children of Yisrael › : Upto now , you ones were with us in trust . And ‹ we were trusting › that ‹ there › would not be a king ‹ that belongs › to you ones . And not a chief . And now that theres a king ‹ that belongs › to you ones ‹ in the Land of Yisrael › , you ones will not return in our land .
And amassment from ‹ the Children of › Yisrael will go out to the wildernesses adjoining their states . On the same hour ‹ Mashiakh Ben Yosef › is saying : « And, I will bring you ones toward the wilderness of the kins . » ( Ykhezkel 20:35 . ) And they will inhabit there in tents . And amassments from them will lack bread and waters . And on the same hour , he is saying : « Stillmore I will make you inhabit in tents . » ( Hoshea 12:10 . )
And they will regret , as per their deeds . On the same hour , ‹ Mashiakh Ben Yosef › is saying ‹ from Yrushalayim › : « And, I will make you ones pass under the staff ‹ of leadership › . And, I will bring you ones in the tradition of ‹ the Tora › the Treaty ‹ with God › . » And ‹ however › masses will go out from the treaty of Yisrael . As ‹ reason › that they will awaken in their lifes . And about them he is saying : « And, I made you ones pass ‹ under the staff › . And my clearing ‹ away › from you ones ‹ is › the rebels and criminals at me . » ( Ykhezkel 20:37-38 . )
( Armilus the King of Edom )
And it was , as ‹ the time › that Mashiakh Ben Yosef inhabited in Yrushalayim , and all of the kin that ‹ is › with him . And Armilus ‹ the King of Edom Rome › heard the report of them . And he is coming . And he does sorceries and seductions to make masses ‹ of the ethnicities › stray in ‹ regard to Yrushalayim › .
And he will go up and war at Yrushalayim . And he will triumph ‹ against › Mashiakh Ben Yosef and ‹ the ones › with him . And he will kill ‹ some › from them . And he will capture ‹ some › from them . And he will divide their loot . On the same hour , ‹ Armilus › is saying : « And, I will gather all of the ethnicities toward Yrushalayim for war . » ( Zkharya 14:2 . )
And ‹ Armilus › will even kill Mashiakh Ben Yosef . And ‹ there › will be a great besiegement for Yisrael . And on the same hour ‹ Mashiakh Ben Yosef › is saying : « And, they will look toward me ‹ the one › that they stabbed . » Etcetera . In that day , the eulogy will greaten in Yrushalayim . ( Zkharya 12:10 . )
( Why Kill Mashiakh Ben Yosef ? )
And because of what was authorization ‹ from God › given to Armilus to kill Mashiakh Ben Yosef ? So as to break the doubleheart of the divided ones that ‹ belong › to Yisrael . That theres no trust ‹ that belongs › to them . And they will say : This ‹ is › the person that for him we are hoping . And already he came , and he was killed . And a salvation for them does not remain . And they will go out from the Treaty of Yisrael ‹ with God › . And they will adhere in the nations . And ‹ however the nations › will kill them . And about them ‹ Armilus › is saying : « They will die by the sword , all who sin with me . » ( Amos 9:10 . )
( Laborpains of Mashiakh )
And these ones were found that remained in Yrushalayim . They will be smelted . And they ‹ are › being refined . And even if only these ones that went out to the wildernesses ‹ are being › examined and were refined . And it went from these ones , two hands ‹ being two parts › , and a third ‹ part › from these ones remained . About them ‹ God › is saying : « And, it will be in all of the Land . The oracle of God : ‹ From the whole › mouth , two ‹ thirds › will be severed , and ‹ one › third will be extra in ‹ Yrushalayim › . » Etcetera . And in ‹ the › same hour , all of the laborpains of Mashiakh will pass over them , thats being explicated in an amount of sites from the Bible and from the talks of our Rabot ‹ master teachers of Tora › . ( Zkharyahu 13:8 )
( God )
And after such , ‹ the Children of Yisrael are › yelling . And the Holy − that one ‹ is › blessed ! − ‹ is › hearing their yells . ‹ As it › that ‹ is › being said : « He himself will call ‹ out › by my Name . And I myself will answer him . » ( Zkharya 13:9 . )
( Eliyahu Ha'Navi And Mashiakh Ben David )
In that time , Eliyahu ‹ the Prophet › will be revealed from the wilderness to these ones thats being found in the wildernesses . And he will return their hearts . ‹ As it › that ‹ is › being said : « And, he will return the heart of fathers . » Etcetera . ( Malakhi 13:24 . )
And also Mashiakh Ben David ( an officially Anointed King that is a Child of the Dynasty of King David ) will be revealed to these ones thats remaining in the Land of Patros ( Southern Egypt ) . As ‹ reason › that Mashiakh Ben Yosef , he already conquered the kin before him . ‹ As it › that ‹ is › being said : « Heres me sending my messenger . And, he will pivot a way before you ‹ Mashiakh Ben David › . » ( Malakhi 3:1 . )
And Yisrael that ‹ will be › in the wildernesses will go after Eliyahu upto ‹ the place › that they will arrive in Yhuda .
( Mashiakh Ben David Enlivens Mashiakh Ben Yosef )
And Yisrael that ‹ will be › in the Land of Yisrael with Mashiakh Ben David , about them , it ‹ is › saying : « In those days , the House of David will go on ‹ account of › the House of Yisrael . » Etcetera .
And the majority of the ones killed inside the Land will be ‹ there for › forty day . As ‹ reason › that Mashiakh Ben Yosef , in his being killed , his corpse will be being tossed ‹ unburied for › forty day . And no impure thing will touch at him upto the coming of Mashiakh Ben David .
And ‹ Mashiakh Ben David › will enliven ‹ Mashiakh Ben Yosef › by the talk of God . And this is the beginning of the signs that ‹ Mashiakh Ben David › will do . And this ‹ sign › is the enlivening of the dead ones , ‹ so › that he will enliven .
( Gog )
And then Mashiakh Ben David will inhabit . And Eliyahu and Yisrael thats coming from the wildernesses to Yrushalayim . Securely serene amassing days . And they will build houses , and they will incline vineyards , and they will succeed in acquisition ‹ of commodities › and acquirerment ‹ of assets › , upto the hearing of Gog the report of them . ‹ As it › that ‹ is › written : « And, I will say : I will go up ‹ toward Yrushalayim against › the land of sprawls . I will come ‹ to › the quieting ones , the inhabitants of ‹ a place › for security . » ( Ykhezkel 38:11 . )
And the Land of Gog-and-Magog ‹ is › from the Land of ‹ the Empire of › Edom . As ‹ reason › that thus it ‹ is › being said in ‹ regard to Gog › : « The presider of the head of Meshekh and Tuval . » ( Ykhezkel 38:2 . ) And ‹ Gog › will bring kins from all of his surroundings . And from Edom . ‹ As it › that ‹ is › being said : « The outbacks of north and all its ‹ military › wings . Amassing kins ‹ are alongside you › . » ( Ykhezkel 38:7 . ) And he will even gather amassing kins from each town and ‹ every › town and each state and ‹ every › state .
So that many persons will pass ‹ across › in ‹ the Land of Yisrael › . And from them bad ones ‹ are › being decided to be repaid ‹ exacting vengeance › , and to culminate them .
And persons from the good ones of the ethnicities ‹ are being decided › to enter under the wings of the Shkhina ‹ the Residing of the Spirit of the Holy − that one is blessed ! › .
And then all of them will come to war . And they will war against Yrushalayim , and with Mashiakh Ben David and Eliyahu and persons that ‹ are › in ‹ Yrushalayim › . And on the same hour , ‹ God › says : « Heres me putting Yrushalayim ‹ to › the blade of poison . » ( Zkharya 12:2 . ) And all of the ‹ prophecy that is being › said in the Parsha ‹ section › Gog . ( Ykhezkel 38-39: . )
And in the same hour : « Great noise ‹ of earthquake › will be on the ground of Yisrael . » Etcetera . ( Ykhezkel 38:19 .)
( Four Kinds Of Retribution )
And he will even war at the ethnicities in ‹ among › them by four kinds of retribution .
Theres ‹ some › from them that ‹ are › vanishing in fire and sulfur , and stones of a ballista . They are stones of ‹ hail of › crystal . And about them ‹ God › says : « And rain rinsing ‹ away › and stones of crystal . » ( Ykhezkiel 38:22 . )
And theres ‹ some › from them that ‹ are › vanishing this ‹ one › by the sword of this ‹ other › one . ‹ As it › that ‹ is › being said : « And, I will call » on them : « To each one , behold a sword . » ( Ykhezkiel 38: 21 . )
And theres ‹ some › from them that their flesh ‹ is › shortened , bodypart ‹ by › bodypart . And about them , he says : « And this will be the plague . » ( Zkharya 14:12 . ) And it was , as ‹ the time › that a person will hold at the hand of his fellow . And he will lean toward him . ‹ There › will be a falling of the hand . ‹ As it › that ‹ is › being said : « And, they will hold, ‹ each › person the hand of his fellow . » Etcetera . ( Zkharya 14:13 . )
And theres ‹ some › from them that one will fall in a blanking of his eyes , and ‹ then › a shattering of his hand and his foot , or a piece of nose or ear .
( Return of Diaspora )
And ‹ the kins › will flee . And they will go to far states . And ‹ however › it will be imagined , they ‹ stillmore › saw ‹ Yrushalayim › by their eyes . As ‹ it that is › written : « And , I will put the site . » Etc. ( Divre Ha'Yamim 1 17:9 . )
And in the same hour , all of the nations of the world ‹ are › calculating . And saying : Which tribute ‹ is › one carrying to this king ‹ Mashiakh Ben David › ? And ‹ is it › not : All silver ‹ money › and ‹ fine › outerrobes and ‹ precious › vessels − theres no ‹ them being › important before him ? But we are carrying to him the children of his kin and his community ‹ for › a grainoffering ‹ to honor his God at the Temple in Yrushalayim › . ‹ As it › that ‹ is › being said : « And , they will bring all of your ones sibs from all of the ethnicities ‹ for › a grainoffering to Ha’Shem . » Etcetera . ( Yshayahu 66:20 .)
And each nation will bring them per its wealth .
Theres ‹ some › from them by horse .
Theres ‹ some › from them by ride of tortoises . And by mules . And by carriages .
And theres ‹ some that › they will carry them on shoulder-straps. ‹ As it › that ‹ is › being said : « And , I will bring your children by bosom . » (Yshayahu 49:22 .)
And theres ‹ some › from them by ships of Tarshish . ‹ As it › that ‹ is › being said : « And the ships of Tarshish in the first to bring your children from far ‹ away › . » ( Yshayahu 60:9 . )
And theres ‹ some › from them in vessels of papyrus . ‹ As it › that ‹ is › being said : « The one sending envoys by sea in vessels of papyrus on the surfaces of the waters from across the rivers of Kush ‹ Ethiopia › . » ( Yshayahu 18:2 . ) Etcetera . ‹ So › that theres no ships of wood able to go there because of stones and rocks thats hidden in the waters .
And the remainder of Yisrael that ‹ are › in the wildernesses that there theres no kins ‹ to carry them › , our Divinities will carry them by spirit ‹ wind › . As ‹ it › that ‹ is › being said : By « the spirit of the north . » Etcetera . ( Mashlim 25:23 . ) « ‹ God › says to ‹ the wind of › the north : Give . And to ‹ the wind of › Teman ‹ of the south › : You must not withhold . » ( Yshayahu 42:6 . ) And as ‹ being › carried on the cumuluses and on the cloud . ‹ As it › that ‹ is › being said : « Who ‹ are › these as a cumulus they will fly . » ( Yshayahu 60:8 . )
And in the coming of these Diasporas , for them , ‹ God › will rip the Sea of Mitsrayim ‹ Egypt › for a one , and the wadi of Mitsrayim into seven wadis . And on the same hour , ‹ God › is saying : « I will open wadis on the lips ‹ of the seacoast › . I will give cedar ‹ tree and › acacia ‹ tree › in the wilderness . » Etcetera . ( Yshayahu 41:28 . ) To canopy over them .
And not one from the living ones ‹ of › Yisrael will remain in a site , in not even one , upto ‹ the time that › they will come to Yrushalayim . ‹ As it › that ‹ is › being said : « And I will not stillmore permit each of the living ones from them ‹ to be › there . » And they will not remain ‹ in the Diasporas › , no but the dead ones .
( The First Enlivening Of The Dead Ones )
Then ‹ God › will trumpet the great Shofar ‹ the trumpet of ram horn › . ‹ As it › that ‹ is › being said : « And, it will be in that day . ‹ God › will trumpet by the great Shofar . » ( Yshayahu 27:13 . ) And ‹ theres some › saying : As so , Zruvavel ‹ the Son of David that governed the return to Yrushalayim and began the restoration of the Temple › will trumpet by this Shofar .
And why will ‹ there › be a great noise ‹ of earthquake › ? So as that the bones will rise , that were trampled in land , and that were built in buildings , and that were burned in ‹ clay › bricks , and that landslides fell on them .
And bone will go near toward bone . As ‹ it › that ‹ is › written ( Ykhezkel 37: . ) in the Parsha Ha'Bika ( reading section , The Valley ) . And the Holy − that ‹ one is › blessed ! − stretches over them tendons . And pulls over them muscle . And webs over them skin . And ‹ however › theres no spirit in them .
And after thus , the Holy − that one ‹ is › blessed ! − brings down the dew of living ones from the heavens . ‹ So › that theres in it the light of the living ones of the lifeforce . As ‹ it › that ‹ is › written : « Your dead one will live . My corpse . They will arise » ( Etcetera : « The dew of lights ‹ is › your dew . » ) ( Yshayahu 29:19 . )
And ‹ they › are recognizing , as so , they were living , and they died , and after thus they live ‹ again › . As ‹ it › that ‹ is › written : « And, you ones will know , as so : I am God in my opening of your ones tombs , and in my bringings of you ones up from your ones tombs , with me . » ( Ykhezkel 37:13 . )
And each someone , that in one ‹ there › will be a mar , ‹ will be › standing ‹ in › enlivening in ones mar . And if one is elder , ‹ one will be › coming in ones elderliness . And the sensation of ones flesh . In order that they will not say : These ones are other creations . And after thus , the Holy − that one ‹ is › blessed ! − ‹ will be › healing one . ‹ As it › that ‹ is › being said : « Then the eyes of the blind will unclose . » Etcetera . « Then the lame one will skip as a ram . » ( Yshayahu 35:5-6 . ) Then « your ones youths got renewed as a vulture . » ( Psalm 103:5 . )
( Seven Herders And Eight Anointeds )
And ‹ theres › seven herders and eight anointeds of humanity . And ‹ the seven herders › are Adam , Shet , Mtushelakh , Avraham , Yaakov , Moshe , David . And eight princes are Yishay , Shaul , Shmuel , Amos , Tsfanya ‹ the Prophet and Great-Grandchild of Khizkiyahu › , Khizkiyahu , Eliyahu ‹ the Prophet › , Mashiakh ‹ the King ›.
( The First Enlivening Is For Yisrael Only )
And for who ‹ is › this enlivening of the dead ones ? ‹ It is › for each someone that will be a Tsadik from Yisrael ‹ an Altruist from Yisrael that guards Tora › from ones beginning . And ‹ it is › also for someone that sinned and did a return ‹ to the ways of God per the Tora › . But for someone that ones demerits ‹ are › amassing ‹ more › than ones merits and did not do a return , theres no standing ‹ that belongs › to the days of the Mashiakh . ‹ As it › that ‹ is › being said : « And masses from the ones sleeping of » the soil of « dust will awake . » ( Daniel 12:2 ) .
Per such , our Rabbis repeated : « One illed and tilted to death , they ‹ are to be › saying to ‹ this › one : Acknowledge ‹ your sins › . ‹ So › that thus ‹ is › the way of all of the ones being made die , they acknowledge . And if theres no one knowing ‹ specific sins › to get ‹ oneself › acknowledged , they ‹ are › saying ‹ to this one › : Say : I sinned , I made demerit , and I made crime . My dying will be atoning over all of my demerits . So as that all Yisrael will merit for the enlivening of the dead ones . » Etcetera . ( Talmud Sanhedrin 43a:2 . )
Per such ‹ per finished atonement › , dead ones that the Holy − that one ‹ is › blessed ! − ‹ is › futurely to enliven again , theres no them reverting to their dust . ‹ As it › that ‹ is › being said in ‹ regard to › them : « These ones ‹ are › for the living ones of eternity . » ( Daniel 12:2 . ) And ‹ it is › saying : ‹ A › holy one will say : Each one , thats written ‹ in the book › for the living ones in Yrushalayim . » ( Yshayahu 4:3 . )
( Marvel )
And Yisrael will marvel , and they will say : From where do all of these come suddenly ? ‹ As it › that ‹ is › being said : « And, you will say in your doubleheart : Who birthed these for me ? » And even the nations of the world ‹ are › marveling . ‹ As it › that ‹ is › being said : « Who ‹ ever › heard ‹ such › as this ? Who ‹ ever › saw ‹ such › as these ones ? »
( The House Of The Temple )
And after that the dead ones and the living ones were collected , the form of the House ‹ of the Temple › will be revealed . And its amendation ‹ is › as the sight that Ykhezkel Ben Buzi Ha'Kohen the Prophet saw ‹ when he was › in its site . And theres ‹ some › saying : It will go down from the heavens to its site . ‹ As it › that ‹ is › being said : « Yrushalayim thats built , as a town that is attached to it altogether . » ( Thilim 122:3 . )
( All of Yisrael Will Be Prophets )
And then all of Yisrael will be prophets . ‹ As it › that ‹ is › being said : « And, it will be after thus . I will spill my spirit on all flesh . » Etcetera . ( Yoel 3:1 . ) And the workers and the maids that ‹ belong › to Yisrael . ‹ As it › that ‹ is › being said . « Also on workers and on the maids . » Etcetera . ( Yoel 3:2 . )
( The Nations Immigrate )
And the remaining nations will get immigrated ‹ to the Kin of Yisrael › . ‹ As it › that is written : « Then I ‹ God › will overturn ‹ them › unto kins of a clear lip . » Etcetera . ( Tsfanya 3:9 . )
And they will say : « ‹ Go and we will go up the Mountain ‹ of the Temple › of God , unto the House of the Divinities of Yaakov . And ‹ God › will instruct us from ‹ Gods › ways . And we will walk in ‹ Gods › lifestyles . Because Tora ‹ instruction › will go out from Tsiyon ‹ the adjoining Mountain › , and the talk of God from Yrushalayim . » ( Yshayahu 2:3 . )
And in their coming before the King the Mashiakh , he will command them to unlabor their swords and their wars . ‹ As it › that ‹ is › being said : « And they will beat their swords into plowshears . » Etcetera . ( Yshayahu 4:2 . )
( Sdom And Amora )
And then one will inhabit Sdom and Amora in ‹ among › their towns , and all of the openarea . All of it ‹ so › that the Land of Yisrael will not be defective by their overturn that ‹ is › within it . As it ‹ that is › written : « And your sibs , Sdom and its children , will return to their aforetimes . »
( Shabat For Each Predator )
And also ‹ God › will unlabor each bad animal ‹ that is each predator › from the Land . ‹ As it › that ‹ is › being said : « And, a wolf will immigrate with a sheep . » ( Yshayahu 11:6 . ) « And a cow and a bear will pasture ‹ together › . » ( Yshayahu 11:7 . ) « And, a sucking ‹ baby › will delight over the hole of a cobra . » ( Yshayahu 11:8 . ) « And they will not make bad . And they will not wreck in all of the Mountain of my Holiness . » ( Yshayahu 11:9 . )
( Long Lifes )
The kin , that them King the Mashiakh will find living , will live long lifes , and ‹ however › they will die . ‹ As it › that ‹ is › being said : « They will not ‹ stillmore › build , and afterward they will inhabit . They will not ‹ stillmore › plant , and afterward they will eat . » Etcetera . ( Yshayahu 65:22 . )
And a human will not die ‹ as › an adolescent . And not ‹ as › a youth . ‹ As it › that ‹ is › being said : « And ‹ there › will not stillmore be an infant from there ‹ that only lives › days , and an elder that will not fulfill ones days . As ‹ reason › that the youth ‹ that dies › would die ‹ as › a child of a hundred year . » Etcetera . ( Yshayahu 65:20 . )
And ‹ God › will uproot the death from the world . As ‹ it › that ‹ is › written : « The death was swallowed into triumph . » ( Yshayahu 18:25 . ) And the ones dying in the days of the Mashiakh will enliven ‹ in the second enlivening of the dead ones that belongs › to the living ones of the World Thats Coming . By the merit of finished Tsadikim ‹ perfect Altruists without sins to acknowledge › .
( Comments On “ Long Lifes ” )
« One would die ‹ as › a child of a hundred year . » ( Yshayahu 65:20 . ) Not that one will die , certainly . No but such it will be in the time of the Salvation : In it , someone that would die ‹ as › a child of a hundred year is ‹ remaining youthful › likening to someone that would die now ‹ as › a child of twenty year .
« And even if only a child of a hundred year would be sinning , they will curse ‹ such a one as › a sinner against the children of humanity . They would not be enduring ‹ this › one , per that theres no one ‹ likening to that one › being worthy in their eyes to endure . ‹ So › that ‹ even that › youth ‹ that would die as a child of a hundred year because of crimes against humanity › is as a child of twenty year ‹ is › to us .
( Shkhina )
And in those times , in the being revealed of the Temple and Yrushalayim , Shkhina ‹ the Residing of the Spirit of the Holy › will go down from the heavens . And it will get established as a pillar of the fire from the Land and upto the skydome . ‹ As it › that ‹ is › being said : « And, God will create on the setplace of the Mountain of Tsiyon . » Etcetera . ( Yshayahu 4:5 . )
And each someone that ‹ is › seeking to come to Yrushalayim ‹ is › seeing from ‹ this › ones state the pillar of that fire . ‹ This › one ‹ is › going to its light upto that ‹ this › one arrives to Yrushalayim . ‹ As it › that ‹ is › being said : « And, the ethnicities will go ‹ according › to your light . » Etcetera . ( Yshayahu 60:3 . )
Per that that light ‹ is more › great than the light of the sun and the moon . ‹ So › that ‹ that fire › is dimming the two of them . ‹ As it › that ‹ is › being said : « And, the white-planet ‹ the moon › will be bashful . » Etcetera . ( Yshayahu 24:23 . )
( As If New Heavens And New Land )
In the same hour , they see the heavens and the Land as if they got renewed . And as if heavens and Land that ‹ belong › to the enslavement passed ‹ away › , and they exchanged , and the new heavens and Land were brought in the stead of them . ‹ As it › that ‹ is › being said : « Because heres me creating new heavens and a new land . » ( Yshayahu 65:17 . )
And they ‹ are › even seeing Yrushalayim and Yisrael as if they are new . And as if Yisrael ‹ and › Yrushalayim that ‹ belong › to enslavement exchanged and passed ‹ away › . And as others in the stead of them were brought that ‹ belong › to rejoicing* and joy* . ‹ As it › that ‹ is › being said : « As ‹ reason › that heres me creating Yrushalayim of cheering* . And with it rejoicement* . And, they will inhabit in their kingship upto the end of the eternity . » ( Yshayahu 65:18 . )
And theres ‹ some › saying : Upto the entirety of the seven thousand year from the ‹ Seven › Days of B'Reshit ‹ of the creation of the world › . And theres ‹ some others saying › : ‹ Upto › thousands ‹ of years › , a massiveness without known measure .
( The World Thats Coming )
( This World Will Culminate )
And after thus : « ‹ God › will culminate the heavens and the Land . » ( B'Reshit 2:1 . ) ‹ As it › that ‹ is › being said : « As ‹ reason › that Heavens will be dispersed as smoke . » Etcetera . ( Yshayahu 51:6 . )
( The Second Enlivenment Of The Dead Ones )
And the dead ones will live .
And they will see the salvation . And they will go out in their self toward the World Thats Coming . ‹ As it › that ‹ is › being said : « And my salvation will be for eternity . And my Tsdaka ‹ Altruism › . » Etcetera . ( Yshayahu 51:6 . )
( Truly New Heavens And New Land )
And in the same hour , the Holy − that one ‹ is › blessed ! − will create other heavens and Land , outside from these ones .
And the Tsadikim ‹ Altruists are › residing among ‹ the new heavens and the new Land › for eternity and for eternities of eternities . ‹ As it › that ‹ is › being said : « As ‹ reason › that when the new heavens and the new Land that I am doing ‹ are › standing before me continuously , thus your ones seed will stand . And your ones name . » Etcetera . ( Yshayahu 66:22 . )
( The Site Will Peer Down )
The Site will peer ‹ down › from heavens to favor you ones . And ‹ God › will listen from aloft for your ones salvation . And, ‹ God › will pivot in ‹ Gods › mercies toward you ones .
And ‹ God › will make ‹ it › remain for you ones : to bring you ones out from your ones work .
And ‹ God › will build your ones innersanctum . And ‹ God › will enhance the Palace of ‹ God › in your ones living ones . And ‹ God › will build ‹ Gods › House in your ones days .
And ‹ God › will bring near the extremity of your ones Diaspora . And ‹ God › will spur the coming of your ones Mashiakh in speed . And ‹ God › will collect your ones widespread ones from among your ones hostiles . And ‹ God › will say : The owner of mercies ‹ is › to bring near the time . And the same timelength !
And thus be Desire ‹ the will of God › . Amen .
( Also see Hebrew original )
( Also see Hai Gaon )
(Hai Gaon האי גאון . Medieval Age circa 1000. “The Salvation” הישועה . Hebrew edition and English translation via Stein Atle Vere. ©2011. brakha.blogspot.com. Source of transmission: The Sensicality Of Elders טעם זקנים . Gleaned via Eliezer Ashknazi. ©1855.)
( Intro )
The response of a question to Rabenu Hai Gaon − the altruistic memory of him ‹ is › for a blessing ! − on the topic of the salvation .
And ‹ now › that you ones asked ‹ me › to explicate to you ones : How will the salvation be from the beginning and upto the end , and the enlivening of the dead ones , and the new heavens ? If I came to explicate each talk and ‹ every › talk with its technicalities , the timelength will go up . But I am telling the generality that ‹ belongs › to each talk , and saying :
( Sevensome of Years )
By ‹ including the year of the salvation › leftover from the ‹ seven › years of the extremity , eight years are the years of the beginning of the salvation ‹ of Yisrael › . ‹ So › that by them , Sages ‹ of the Talmud › gave us a sign . And they said : « ‹ In › a sevensome ‹ of years › , ‹ Mashiakh › the Child of ‹ King › David ‹ is › coming . » Etcetera . ( Sanhedrin 97a:71 . )
In it , in ‹ this › sevensome , Edom ( Rome ) will make ‹ itself › king over ‹ the Land of › Yisrael . Theres no less than nine months , and no extra over three years . Since , as so , Yisrael will not take the kingship , no but from the hand of Edom . ‹ As is it › that ‹ is › being said ‹ in the Tora › : « And, Edom will be a possession . » Etcetera . « And , ‹ the star › from Yaakov ‹ Yisrael › will subjugate ‹ Edom › . » Etcetera . ( B'Midbar 24:18-19 . )
‹ This will be › after ‹ the time › that Edom took the kinghood from the hand of Ashur ( Syria ) . ‹ As it › that ‹ is › being said : « And the fleets from ‹ the coastlands of › Kitim ( Rome ) . » Etcetera . ( B’Midbar 24:24 . )
‹ In turn , this will be › after ‹ the time › that Ashur took the kinghood from the side of the Kenim ( Arabs ) . That they are the Mdanim . That they are the Yishmelim . ‹ As it › that ‹ is › being said : « No but ‹ Ashur › will be to blaze Kayin . » ( B’Midbar 24:22 . )
Per such ‹ per this order of kingships › , when we are seeing that Edom ruled in the Land of Yisrael , we are trusting that our salvation began . ‹ As it › that is being said ‹ in the Tanakh › : « And, saviors will go up . » Etcetera . ( Ovadya 1:21 . )
( Mashiakh Ben Yosef )
And in that time , a person will stand , ‹ from the Tribe of Efrayim › from the Children of Yosef . ‹ But › solely in the outland . And he will be called a Mashiakh ( Officially Anointed King per the Tora ) of God . And persons amassing will collect toward him in Ha'Galil Ha'Elyon ( Upper Galilee ) . And he will be a king for them .
And even other persons will get gleaned to him . Two and three ‹ persons › from this state , and five and four from this ‹ other › state . And on the same hour , he is saying : « And, I will take you ones , a one from a town . » Etcetera . ( Yirmiyahu 3:13 . ) But the majority of ‹ the Kin of › Yisrael ‹ will stillmore be › in their Diaspora . As ‹ reason › that it will not get clear to them , as so , the extremity ‹ is › coming .
And then Mashiakh Ben Yosef ( Officially Anointed King that is a Child of Joseph ) will go up from Ha'Galil to Yrushalayim ( Jerusalem ) , with the persons thats being gleaned toward him . And they will kill the official that ‹ belongs › to the King of Edom and the kin that ‹ are › with him . On the same hour , ‹ Mashiakh Ben Yosef › is saying : « And, I will give my vengeance at Edom by the hand of my Kin of Yisrael . » ( Ykhezkel 25:14 . ) And they will return to Yrushalayim ‹ for › several days .
And as that all of the kins will hear , as so , A king ‹ that belongs › to the Children of Yisrael stood in Yrushalayim , they will stand against ‹ the Children of Yisrael › in the remainder of the states . And ‹ the kins › will expel them ‹ from their towns › . And ‹ the kins › will say ‹ to the Children of Yisrael › : Upto now , you ones were with us in trust . And ‹ we were trusting › that ‹ there › would not be a king ‹ that belongs › to you ones . And not a chief . And now that theres a king ‹ that belongs › to you ones ‹ in the Land of Yisrael › , you ones will not return in our land .
And amassment from ‹ the Children of › Yisrael will go out to the wildernesses adjoining their states . On the same hour ‹ Mashiakh Ben Yosef › is saying : « And, I will bring you ones toward the wilderness of the kins . » ( Ykhezkel 20:35 . ) And they will inhabit there in tents . And amassments from them will lack bread and waters . And on the same hour , he is saying : « Stillmore I will make you inhabit in tents . » ( Hoshea 12:10 . )
And they will regret , as per their deeds . On the same hour , ‹ Mashiakh Ben Yosef › is saying ‹ from Yrushalayim › : « And, I will make you ones pass under the staff ‹ of leadership › . And, I will bring you ones in the tradition of ‹ the Tora › the Treaty ‹ with God › . » And ‹ however › masses will go out from the treaty of Yisrael . As ‹ reason › that they will awaken in their lifes . And about them he is saying : « And, I made you ones pass ‹ under the staff › . And my clearing ‹ away › from you ones ‹ is › the rebels and criminals at me . » ( Ykhezkel 20:37-38 . )
( Armilus the King of Edom )
And it was , as ‹ the time › that Mashiakh Ben Yosef inhabited in Yrushalayim , and all of the kin that ‹ is › with him . And Armilus ‹ the King of Edom Rome › heard the report of them . And he is coming . And he does sorceries and seductions to make masses ‹ of the ethnicities › stray in ‹ regard to Yrushalayim › .
And he will go up and war at Yrushalayim . And he will triumph ‹ against › Mashiakh Ben Yosef and ‹ the ones › with him . And he will kill ‹ some › from them . And he will capture ‹ some › from them . And he will divide their loot . On the same hour , ‹ Armilus › is saying : « And, I will gather all of the ethnicities toward Yrushalayim for war . » ( Zkharya 14:2 . )
And ‹ Armilus › will even kill Mashiakh Ben Yosef . And ‹ there › will be a great besiegement for Yisrael . And on the same hour ‹ Mashiakh Ben Yosef › is saying : « And, they will look toward me ‹ the one › that they stabbed . » Etcetera . In that day , the eulogy will greaten in Yrushalayim . ( Zkharya 12:10 . )
( Why Kill Mashiakh Ben Yosef ? )
And because of what was authorization ‹ from God › given to Armilus to kill Mashiakh Ben Yosef ? So as to break the doubleheart of the divided ones that ‹ belong › to Yisrael . That theres no trust ‹ that belongs › to them . And they will say : This ‹ is › the person that for him we are hoping . And already he came , and he was killed . And a salvation for them does not remain . And they will go out from the Treaty of Yisrael ‹ with God › . And they will adhere in the nations . And ‹ however the nations › will kill them . And about them ‹ Armilus › is saying : « They will die by the sword , all who sin with me . » ( Amos 9:10 . )
( Laborpains of Mashiakh )
And these ones were found that remained in Yrushalayim . They will be smelted . And they ‹ are › being refined . And even if only these ones that went out to the wildernesses ‹ are being › examined and were refined . And it went from these ones , two hands ‹ being two parts › , and a third ‹ part › from these ones remained . About them ‹ God › is saying : « And, it will be in all of the Land . The oracle of God : ‹ From the whole › mouth , two ‹ thirds › will be severed , and ‹ one › third will be extra in ‹ Yrushalayim › . » Etcetera . And in ‹ the › same hour , all of the laborpains of Mashiakh will pass over them , thats being explicated in an amount of sites from the Bible and from the talks of our Rabot ‹ master teachers of Tora › . ( Zkharyahu 13:8 )
( God )
And after such , ‹ the Children of Yisrael are › yelling . And the Holy − that one ‹ is › blessed ! − ‹ is › hearing their yells . ‹ As it › that ‹ is › being said : « He himself will call ‹ out › by my Name . And I myself will answer him . » ( Zkharya 13:9 . )
( Eliyahu Ha'Navi And Mashiakh Ben David )
In that time , Eliyahu ‹ the Prophet › will be revealed from the wilderness to these ones thats being found in the wildernesses . And he will return their hearts . ‹ As it › that ‹ is › being said : « And, he will return the heart of fathers . » Etcetera . ( Malakhi 13:24 . )
And also Mashiakh Ben David ( an officially Anointed King that is a Child of the Dynasty of King David ) will be revealed to these ones thats remaining in the Land of Patros ( Southern Egypt ) . As ‹ reason › that Mashiakh Ben Yosef , he already conquered the kin before him . ‹ As it › that ‹ is › being said : « Heres me sending my messenger . And, he will pivot a way before you ‹ Mashiakh Ben David › . » ( Malakhi 3:1 . )
And Yisrael that ‹ will be › in the wildernesses will go after Eliyahu upto ‹ the place › that they will arrive in Yhuda .
( Mashiakh Ben David Enlivens Mashiakh Ben Yosef )
And Yisrael that ‹ will be › in the Land of Yisrael with Mashiakh Ben David , about them , it ‹ is › saying : « In those days , the House of David will go on ‹ account of › the House of Yisrael . » Etcetera .
And the majority of the ones killed inside the Land will be ‹ there for › forty day . As ‹ reason › that Mashiakh Ben Yosef , in his being killed , his corpse will be being tossed ‹ unburied for › forty day . And no impure thing will touch at him upto the coming of Mashiakh Ben David .
And ‹ Mashiakh Ben David › will enliven ‹ Mashiakh Ben Yosef › by the talk of God . And this is the beginning of the signs that ‹ Mashiakh Ben David › will do . And this ‹ sign › is the enlivening of the dead ones , ‹ so › that he will enliven .
( Gog )
And then Mashiakh Ben David will inhabit . And Eliyahu and Yisrael thats coming from the wildernesses to Yrushalayim . Securely serene amassing days . And they will build houses , and they will incline vineyards , and they will succeed in acquisition ‹ of commodities › and acquirerment ‹ of assets › , upto the hearing of Gog the report of them . ‹ As it › that ‹ is › written : « And, I will say : I will go up ‹ toward Yrushalayim against › the land of sprawls . I will come ‹ to › the quieting ones , the inhabitants of ‹ a place › for security . » ( Ykhezkel 38:11 . )
And the Land of Gog-and-Magog ‹ is › from the Land of ‹ the Empire of › Edom . As ‹ reason › that thus it ‹ is › being said in ‹ regard to Gog › : « The presider of the head of Meshekh and Tuval . » ( Ykhezkel 38:2 . ) And ‹ Gog › will bring kins from all of his surroundings . And from Edom . ‹ As it › that ‹ is › being said : « The outbacks of north and all its ‹ military › wings . Amassing kins ‹ are alongside you › . » ( Ykhezkel 38:7 . ) And he will even gather amassing kins from each town and ‹ every › town and each state and ‹ every › state .
So that many persons will pass ‹ across › in ‹ the Land of Yisrael › . And from them bad ones ‹ are › being decided to be repaid ‹ exacting vengeance › , and to culminate them .
And persons from the good ones of the ethnicities ‹ are being decided › to enter under the wings of the Shkhina ‹ the Residing of the Spirit of the Holy − that one is blessed ! › .
And then all of them will come to war . And they will war against Yrushalayim , and with Mashiakh Ben David and Eliyahu and persons that ‹ are › in ‹ Yrushalayim › . And on the same hour , ‹ God › says : « Heres me putting Yrushalayim ‹ to › the blade of poison . » ( Zkharya 12:2 . ) And all of the ‹ prophecy that is being › said in the Parsha ‹ section › Gog . ( Ykhezkel 38-39: . )
And in the same hour : « Great noise ‹ of earthquake › will be on the ground of Yisrael . » Etcetera . ( Ykhezkel 38:19 .)
( Four Kinds Of Retribution )
And he will even war at the ethnicities in ‹ among › them by four kinds of retribution .
Theres ‹ some › from them that ‹ are › vanishing in fire and sulfur , and stones of a ballista . They are stones of ‹ hail of › crystal . And about them ‹ God › says : « And rain rinsing ‹ away › and stones of crystal . » ( Ykhezkiel 38:22 . )
And theres ‹ some › from them that ‹ are › vanishing this ‹ one › by the sword of this ‹ other › one . ‹ As it › that ‹ is › being said : « And, I will call » on them : « To each one , behold a sword . » ( Ykhezkiel 38: 21 . )
And theres ‹ some › from them that their flesh ‹ is › shortened , bodypart ‹ by › bodypart . And about them , he says : « And this will be the plague . » ( Zkharya 14:12 . ) And it was , as ‹ the time › that a person will hold at the hand of his fellow . And he will lean toward him . ‹ There › will be a falling of the hand . ‹ As it › that ‹ is › being said : « And, they will hold, ‹ each › person the hand of his fellow . » Etcetera . ( Zkharya 14:13 . )
And theres ‹ some › from them that one will fall in a blanking of his eyes , and ‹ then › a shattering of his hand and his foot , or a piece of nose or ear .
( Return of Diaspora )
And ‹ the kins › will flee . And they will go to far states . And ‹ however › it will be imagined , they ‹ stillmore › saw ‹ Yrushalayim › by their eyes . As ‹ it that is › written : « And , I will put the site . » Etc. ( Divre Ha'Yamim 1 17:9 . )
And in the same hour , all of the nations of the world ‹ are › calculating . And saying : Which tribute ‹ is › one carrying to this king ‹ Mashiakh Ben David › ? And ‹ is it › not : All silver ‹ money › and ‹ fine › outerrobes and ‹ precious › vessels − theres no ‹ them being › important before him ? But we are carrying to him the children of his kin and his community ‹ for › a grainoffering ‹ to honor his God at the Temple in Yrushalayim › . ‹ As it › that ‹ is › being said : « And , they will bring all of your ones sibs from all of the ethnicities ‹ for › a grainoffering to Ha’Shem . » Etcetera . ( Yshayahu 66:20 .)
And each nation will bring them per its wealth .
Theres ‹ some › from them by horse .
Theres ‹ some › from them by ride of tortoises . And by mules . And by carriages .
And theres ‹ some that › they will carry them on shoulder-straps. ‹ As it › that ‹ is › being said : « And , I will bring your children by bosom . » (Yshayahu 49:22 .)
And theres ‹ some › from them by ships of Tarshish . ‹ As it › that ‹ is › being said : « And the ships of Tarshish in the first to bring your children from far ‹ away › . » ( Yshayahu 60:9 . )
And theres ‹ some › from them in vessels of papyrus . ‹ As it › that ‹ is › being said : « The one sending envoys by sea in vessels of papyrus on the surfaces of the waters from across the rivers of Kush ‹ Ethiopia › . » ( Yshayahu 18:2 . ) Etcetera . ‹ So › that theres no ships of wood able to go there because of stones and rocks thats hidden in the waters .
And the remainder of Yisrael that ‹ are › in the wildernesses that there theres no kins ‹ to carry them › , our Divinities will carry them by spirit ‹ wind › . As ‹ it › that ‹ is › being said : By « the spirit of the north . » Etcetera . ( Mashlim 25:23 . ) « ‹ God › says to ‹ the wind of › the north : Give . And to ‹ the wind of › Teman ‹ of the south › : You must not withhold . » ( Yshayahu 42:6 . ) And as ‹ being › carried on the cumuluses and on the cloud . ‹ As it › that ‹ is › being said : « Who ‹ are › these as a cumulus they will fly . » ( Yshayahu 60:8 . )
And in the coming of these Diasporas , for them , ‹ God › will rip the Sea of Mitsrayim ‹ Egypt › for a one , and the wadi of Mitsrayim into seven wadis . And on the same hour , ‹ God › is saying : « I will open wadis on the lips ‹ of the seacoast › . I will give cedar ‹ tree and › acacia ‹ tree › in the wilderness . » Etcetera . ( Yshayahu 41:28 . ) To canopy over them .
And not one from the living ones ‹ of › Yisrael will remain in a site , in not even one , upto ‹ the time that › they will come to Yrushalayim . ‹ As it › that ‹ is › being said : « And I will not stillmore permit each of the living ones from them ‹ to be › there . » And they will not remain ‹ in the Diasporas › , no but the dead ones .
( The First Enlivening Of The Dead Ones )
Then ‹ God › will trumpet the great Shofar ‹ the trumpet of ram horn › . ‹ As it › that ‹ is › being said : « And, it will be in that day . ‹ God › will trumpet by the great Shofar . » ( Yshayahu 27:13 . ) And ‹ theres some › saying : As so , Zruvavel ‹ the Son of David that governed the return to Yrushalayim and began the restoration of the Temple › will trumpet by this Shofar .
And why will ‹ there › be a great noise ‹ of earthquake › ? So as that the bones will rise , that were trampled in land , and that were built in buildings , and that were burned in ‹ clay › bricks , and that landslides fell on them .
And bone will go near toward bone . As ‹ it › that ‹ is › written ( Ykhezkel 37: . ) in the Parsha Ha'Bika ( reading section , The Valley ) . And the Holy − that ‹ one is › blessed ! − stretches over them tendons . And pulls over them muscle . And webs over them skin . And ‹ however › theres no spirit in them .
And after thus , the Holy − that one ‹ is › blessed ! − brings down the dew of living ones from the heavens . ‹ So › that theres in it the light of the living ones of the lifeforce . As ‹ it › that ‹ is › written : « Your dead one will live . My corpse . They will arise » ( Etcetera : « The dew of lights ‹ is › your dew . » ) ( Yshayahu 29:19 . )
And ‹ they › are recognizing , as so , they were living , and they died , and after thus they live ‹ again › . As ‹ it › that ‹ is › written : « And, you ones will know , as so : I am God in my opening of your ones tombs , and in my bringings of you ones up from your ones tombs , with me . » ( Ykhezkel 37:13 . )
And each someone , that in one ‹ there › will be a mar , ‹ will be › standing ‹ in › enlivening in ones mar . And if one is elder , ‹ one will be › coming in ones elderliness . And the sensation of ones flesh . In order that they will not say : These ones are other creations . And after thus , the Holy − that one ‹ is › blessed ! − ‹ will be › healing one . ‹ As it › that ‹ is › being said : « Then the eyes of the blind will unclose . » Etcetera . « Then the lame one will skip as a ram . » ( Yshayahu 35:5-6 . ) Then « your ones youths got renewed as a vulture . » ( Psalm 103:5 . )
( Seven Herders And Eight Anointeds )
And ‹ theres › seven herders and eight anointeds of humanity . And ‹ the seven herders › are Adam , Shet , Mtushelakh , Avraham , Yaakov , Moshe , David . And eight princes are Yishay , Shaul , Shmuel , Amos , Tsfanya ‹ the Prophet and Great-Grandchild of Khizkiyahu › , Khizkiyahu , Eliyahu ‹ the Prophet › , Mashiakh ‹ the King ›.
( The First Enlivening Is For Yisrael Only )
And for who ‹ is › this enlivening of the dead ones ? ‹ It is › for each someone that will be a Tsadik from Yisrael ‹ an Altruist from Yisrael that guards Tora › from ones beginning . And ‹ it is › also for someone that sinned and did a return ‹ to the ways of God per the Tora › . But for someone that ones demerits ‹ are › amassing ‹ more › than ones merits and did not do a return , theres no standing ‹ that belongs › to the days of the Mashiakh . ‹ As it › that ‹ is › being said : « And masses from the ones sleeping of » the soil of « dust will awake . » ( Daniel 12:2 ) .
Per such , our Rabbis repeated : « One illed and tilted to death , they ‹ are to be › saying to ‹ this › one : Acknowledge ‹ your sins › . ‹ So › that thus ‹ is › the way of all of the ones being made die , they acknowledge . And if theres no one knowing ‹ specific sins › to get ‹ oneself › acknowledged , they ‹ are › saying ‹ to this one › : Say : I sinned , I made demerit , and I made crime . My dying will be atoning over all of my demerits . So as that all Yisrael will merit for the enlivening of the dead ones . » Etcetera . ( Talmud Sanhedrin 43a:2 . )
Per such ‹ per finished atonement › , dead ones that the Holy − that one ‹ is › blessed ! − ‹ is › futurely to enliven again , theres no them reverting to their dust . ‹ As it › that ‹ is › being said in ‹ regard to › them : « These ones ‹ are › for the living ones of eternity . » ( Daniel 12:2 . ) And ‹ it is › saying : ‹ A › holy one will say : Each one , thats written ‹ in the book › for the living ones in Yrushalayim . » ( Yshayahu 4:3 . )
( Marvel )
And Yisrael will marvel , and they will say : From where do all of these come suddenly ? ‹ As it › that ‹ is › being said : « And, you will say in your doubleheart : Who birthed these for me ? » And even the nations of the world ‹ are › marveling . ‹ As it › that ‹ is › being said : « Who ‹ ever › heard ‹ such › as this ? Who ‹ ever › saw ‹ such › as these ones ? »
( The House Of The Temple )
And after that the dead ones and the living ones were collected , the form of the House ‹ of the Temple › will be revealed . And its amendation ‹ is › as the sight that Ykhezkel Ben Buzi Ha'Kohen the Prophet saw ‹ when he was › in its site . And theres ‹ some › saying : It will go down from the heavens to its site . ‹ As it › that ‹ is › being said : « Yrushalayim thats built , as a town that is attached to it altogether . » ( Thilim 122:3 . )
( All of Yisrael Will Be Prophets )
And then all of Yisrael will be prophets . ‹ As it › that ‹ is › being said : « And, it will be after thus . I will spill my spirit on all flesh . » Etcetera . ( Yoel 3:1 . ) And the workers and the maids that ‹ belong › to Yisrael . ‹ As it › that ‹ is › being said . « Also on workers and on the maids . » Etcetera . ( Yoel 3:2 . )
( The Nations Immigrate )
And the remaining nations will get immigrated ‹ to the Kin of Yisrael › . ‹ As it › that is written : « Then I ‹ God › will overturn ‹ them › unto kins of a clear lip . » Etcetera . ( Tsfanya 3:9 . )
And they will say : « ‹ Go and we will go up the Mountain ‹ of the Temple › of God , unto the House of the Divinities of Yaakov . And ‹ God › will instruct us from ‹ Gods › ways . And we will walk in ‹ Gods › lifestyles . Because Tora ‹ instruction › will go out from Tsiyon ‹ the adjoining Mountain › , and the talk of God from Yrushalayim . » ( Yshayahu 2:3 . )
And in their coming before the King the Mashiakh , he will command them to unlabor their swords and their wars . ‹ As it › that ‹ is › being said : « And they will beat their swords into plowshears . » Etcetera . ( Yshayahu 4:2 . )
( Sdom And Amora )
And then one will inhabit Sdom and Amora in ‹ among › their towns , and all of the openarea . All of it ‹ so › that the Land of Yisrael will not be defective by their overturn that ‹ is › within it . As it ‹ that is › written : « And your sibs , Sdom and its children , will return to their aforetimes . »
( Shabat For Each Predator )
And also ‹ God › will unlabor each bad animal ‹ that is each predator › from the Land . ‹ As it › that ‹ is › being said : « And, a wolf will immigrate with a sheep . » ( Yshayahu 11:6 . ) « And a cow and a bear will pasture ‹ together › . » ( Yshayahu 11:7 . ) « And, a sucking ‹ baby › will delight over the hole of a cobra . » ( Yshayahu 11:8 . ) « And they will not make bad . And they will not wreck in all of the Mountain of my Holiness . » ( Yshayahu 11:9 . )
( Long Lifes )
The kin , that them King the Mashiakh will find living , will live long lifes , and ‹ however › they will die . ‹ As it › that ‹ is › being said : « They will not ‹ stillmore › build , and afterward they will inhabit . They will not ‹ stillmore › plant , and afterward they will eat . » Etcetera . ( Yshayahu 65:22 . )
And a human will not die ‹ as › an adolescent . And not ‹ as › a youth . ‹ As it › that ‹ is › being said : « And ‹ there › will not stillmore be an infant from there ‹ that only lives › days , and an elder that will not fulfill ones days . As ‹ reason › that the youth ‹ that dies › would die ‹ as › a child of a hundred year . » Etcetera . ( Yshayahu 65:20 . )
And ‹ God › will uproot the death from the world . As ‹ it › that ‹ is › written : « The death was swallowed into triumph . » ( Yshayahu 18:25 . ) And the ones dying in the days of the Mashiakh will enliven ‹ in the second enlivening of the dead ones that belongs › to the living ones of the World Thats Coming . By the merit of finished Tsadikim ‹ perfect Altruists without sins to acknowledge › .
( Comments On “ Long Lifes ” )
« One would die ‹ as › a child of a hundred year . » ( Yshayahu 65:20 . ) Not that one will die , certainly . No but such it will be in the time of the Salvation : In it , someone that would die ‹ as › a child of a hundred year is ‹ remaining youthful › likening to someone that would die now ‹ as › a child of twenty year .
« And even if only a child of a hundred year would be sinning , they will curse ‹ such a one as › a sinner against the children of humanity . They would not be enduring ‹ this › one , per that theres no one ‹ likening to that one › being worthy in their eyes to endure . ‹ So › that ‹ even that › youth ‹ that would die as a child of a hundred year because of crimes against humanity › is as a child of twenty year ‹ is › to us .
( Shkhina )
And in those times , in the being revealed of the Temple and Yrushalayim , Shkhina ‹ the Residing of the Spirit of the Holy › will go down from the heavens . And it will get established as a pillar of the fire from the Land and upto the skydome . ‹ As it › that ‹ is › being said : « And, God will create on the setplace of the Mountain of Tsiyon . » Etcetera . ( Yshayahu 4:5 . )
And each someone that ‹ is › seeking to come to Yrushalayim ‹ is › seeing from ‹ this › ones state the pillar of that fire . ‹ This › one ‹ is › going to its light upto that ‹ this › one arrives to Yrushalayim . ‹ As it › that ‹ is › being said : « And, the ethnicities will go ‹ according › to your light . » Etcetera . ( Yshayahu 60:3 . )
Per that that light ‹ is more › great than the light of the sun and the moon . ‹ So › that ‹ that fire › is dimming the two of them . ‹ As it › that ‹ is › being said : « And, the white-planet ‹ the moon › will be bashful . » Etcetera . ( Yshayahu 24:23 . )
( As If New Heavens And New Land )
In the same hour , they see the heavens and the Land as if they got renewed . And as if heavens and Land that ‹ belong › to the enslavement passed ‹ away › , and they exchanged , and the new heavens and Land were brought in the stead of them . ‹ As it › that ‹ is › being said : « Because heres me creating new heavens and a new land . » ( Yshayahu 65:17 . )
And they ‹ are › even seeing Yrushalayim and Yisrael as if they are new . And as if Yisrael ‹ and › Yrushalayim that ‹ belong › to enslavement exchanged and passed ‹ away › . And as others in the stead of them were brought that ‹ belong › to rejoicing* and joy* . ‹ As it › that ‹ is › being said : « As ‹ reason › that heres me creating Yrushalayim of cheering* . And with it rejoicement* . And, they will inhabit in their kingship upto the end of the eternity . » ( Yshayahu 65:18 . )
And theres ‹ some › saying : Upto the entirety of the seven thousand year from the ‹ Seven › Days of B'Reshit ‹ of the creation of the world › . And theres ‹ some others saying › : ‹ Upto › thousands ‹ of years › , a massiveness without known measure .
( The World Thats Coming )
( This World Will Culminate )
And after thus : « ‹ God › will culminate the heavens and the Land . » ( B'Reshit 2:1 . ) ‹ As it › that ‹ is › being said : « As ‹ reason › that Heavens will be dispersed as smoke . » Etcetera . ( Yshayahu 51:6 . )
( The Second Enlivenment Of The Dead Ones )
And the dead ones will live .
And they will see the salvation . And they will go out in their self toward the World Thats Coming . ‹ As it › that ‹ is › being said : « And my salvation will be for eternity . And my Tsdaka ‹ Altruism › . » Etcetera . ( Yshayahu 51:6 . )
( Truly New Heavens And New Land )
And in the same hour , the Holy − that one ‹ is › blessed ! − will create other heavens and Land , outside from these ones .
And the Tsadikim ‹ Altruists are › residing among ‹ the new heavens and the new Land › for eternity and for eternities of eternities . ‹ As it › that ‹ is › being said : « As ‹ reason › that when the new heavens and the new Land that I am doing ‹ are › standing before me continuously , thus your ones seed will stand . And your ones name . » Etcetera . ( Yshayahu 66:22 . )
( The Site Will Peer Down )
The Site will peer ‹ down › from heavens to favor you ones . And ‹ God › will listen from aloft for your ones salvation . And, ‹ God › will pivot in ‹ Gods › mercies toward you ones .
And ‹ God › will make ‹ it › remain for you ones : to bring you ones out from your ones work .
And ‹ God › will build your ones innersanctum . And ‹ God › will enhance the Palace of ‹ God › in your ones living ones . And ‹ God › will build ‹ Gods › House in your ones days .
And ‹ God › will bring near the extremity of your ones Diaspora . And ‹ God › will spur the coming of your ones Mashiakh in speed . And ‹ God › will collect your ones widespread ones from among your ones hostiles . And ‹ God › will say : The owner of mercies ‹ is › to bring near the time . And the same timelength !
And thus be Desire ‹ the will of God › . Amen .
2011-04-24
Hai Gaon − The Salvation ( עברית )
Hai Gaon. “The Salvation.”
( Also see English translation )
(Hai Gaon. Medieval Age circa 1000. “The Salvation”. “Ha'Yshua”. Hebrew edited and translated to English via Stein Atle Vere. ©2011. brakha.blogspot.com. Source of transmission. The Sensicality Of Elders. Taam Zkenim. Gleaned via Eliezer Ashknazi. ©1855. Frankfurt. Pages 59a-61a. http://brakha.blogspot.com.)
See Also
• (The Sensicality Of Elders, Taam Zkenim. Gleaned via Eliezer Ashknazi. ©1855. Frankfurt. Copied and entered to internet via Khayim. ©2009. http://www.hebrewbooks.org/21280, 2011. ) ׳(טעם זקנים. מלוקט ע״י אליעזר אשכנזי. תרט׳׳ו. פראנקפורט. הועתק והוכנס לאינטרנט ע״י חיים. תשס״ט.)׳
• (The Treasury Of The Gonim, Otsar Ha'Gonim: Responses Of The Gonim Of Bavel And In Yrushalayim On The Accordance Of The Order Of Talmud: Tractates Yoma And Suka. Edited via Dr B M Levin. ©1934. Yrushalayim. Copied and entered to internet via Khayim. ©2009. http://www.hebrewbooks.org/pdfpager.aspx?req=38276&st=&pgnum=1&hilite, 2011.) ׳(אוצר הגאונים׃ תשובות גאוני בבל ובירושלים על פי סדר תלמוד׃ מסכת יומא וסוכה. ערוך ע״י ד״ר ב מ לוין. תרצ״ד. ירושלים. הועתק והוכנס לאינטרנט ע״י חיים. תשס״ט.)׳
( Also see English translation )
(Hai Gaon. Medieval Age circa 1000. “The Salvation”. “Ha'Yshua”. Hebrew edited and translated to English via Stein Atle Vere. ©2011. brakha.blogspot.com. Source of transmission. The Sensicality Of Elders. Taam Zkenim. Gleaned via Eliezer Ashknazi. ©1855. Frankfurt. Pages 59a-61a. http://brakha.blogspot.com.)
׳(האי גאון זצ״ל. תשובת שאלה על ענין הישועה. עברית ערוך ומתורגמת לאנגלית ע״י שטיין אטלה וורא. תשע׳׳א. מקור מסורת. טעם זקנים. מלוקט ע״י אליעזר אשכנזי. תרט׳׳ו. פראנקפורט. דפים נט׳ א׳ - סא׳ א׳.)׳
תשובת שאלה לרבינו האיי גאון זצ׳׳ל על ענין הישועה
וששאלתם לפרש לכם ׃ איך תהיה הישועה מתחלה ועד סוף ותחית המתים ושמים חדשים ? אם באתי לפרש כל דבר ודבר עם דקדוקיו יעלה הזמן . אבל אני מגיד כללות של כל דבר . ואומר ׃
׳( שבוע שנים )׳
בהותר משני הקץ ח׳ שנים הם שני תחלת הישועה . שנתנו חכמים בהם סימן . ואמרו « שבוע בן דוד בא . » וכולי . ׳( סנהדרין 97א׃ 71 . )׳
בו בשבוע תמליך אדם על ישראל . אין פחות מט׳ חדשים , ולא יתר על ג׳ שנים . יען כי ישראל לא יקחו המלכות אלא מיד אדם . שנאמר ׃ « והיה אדום ירשה . » וגומר . « וירד מיעקב . » ׳( במדבר 24׃ 18 . )׳
אחרי אשר לקחו אדום את המלוכה מיד אשור . שנאמר ׃ « וצים מיד כתים . » וגומר . ׳( במדבר 24׃ 24 . )׳
אחרי אשר לקחו אשור את המלוכה מצד הקינים . שהם המדנים . שהם הישמעאלים . שנאמר ׃ « כי אם יהיה לבער קין . » ׳( במדבר 24׃ 22 . )׳
לפיכך כשאנו רואים ששלטה אדום בארץ ישראל אנו מאמינין שהתחילה ישועתנו . שנאמר ׃ « ועלו מושיעים . » וגומר . ׳( עבדיה 1׃ 21 . )׳
׳( משיח בן יוסף )׳
ובעת ההיא יעמוד איש מבני יוסף . בדברא בלבד . ויקרא משיח י״י . ויקבצו אליו אנשים רבים בגליל העליון . ויהיה להם מלך .
ואף אנשים אחרים יתלקטו לו . שנים וג׳ ממדינה זאת וה׳ וד׳ ממדינה זאת . ועל אותה שעה הוא אומר ׃ « ולקחתי אתכם אחד מעיר » וכולי . ׳( ירמיהו 3׃ 13 . )׳ אבל רוב ישראל בגלותם . כי לא יתברר למו כי בא הקץ .
ואז יעלה משיח בן יוסף עם האנשים * המלקטים אליו מן הגליל לירושלים . ויהרגו את הפקיד אשר למלך אדום ואת העם אשר עמו . על אותה שעה הוא אומר ׃ « ונתתי את נקמתי באדום ביד עמי ישראל . » ׳( יחקזאל 25׃ 14 . )׳ וישובו לירושלים ימים אחדים .
וכי ישמעו כל העמים כי עמד מלך לבני ישראל בירושלים יעמדו עליהם בשאר המדינות . ויגרשום . ויאמרו ׃ עד עכשיו הייתם עמנו באמונה . ושלא יהיה לכם מלך ולא שר . ועכשיו שיש לכם מלך לא תשבו בארצנו .
והרבה מישראל יצאו למדברות אשר כנגד מדינותיהם . על אותה שעה הוא אומר ׃ « והבאתי אתכם אל מדבר העמים . » ׳( יחזקאל 20׃ 35 . )׳ וישבו שם באהלים . והרבה מהם יחסרו לחם ומים . ועל אותה שעה הוא אומר ׃ « עוד אושיבך באהלים . » ׳( הושע 12׃ 10 . )׳
ויצטערו כפי מעשיהם . על אותה שעה הוא אומר ׃ « והעברתי אתכם תחת השבט . והבאתי אתכם במסורת הברית . » ורבים יצאו מברית ישראל . כי יקיצו בחייהם . ועליהם הוא אומר ׃ « והעברתי אתכם . וברותי מכם המורדים והפושעים בי . » ׳( יחזקאל 20׃ 37-38 . )׳
׳( ארמילוס מלך אדום )׳
והיה כי ישב משיח בן יוסף וכל העם אשר עמו בירושלים . ושמע ארמילוס את שמעם . והוא בא . ועושה כשפים ומדוחים להטעות בה רבים .
ויעלה וילחם בירושלים . וינצח את משיח בן יוסף ועמו . ויהרוג מהם . וישבה מהם . ויחלק שללם . על אותה שעה הוא אומר ׃ « ואספתי את כל הגוים אל ירושלים למלחמה . » ׳( זכריה 14׃ 2 . )׳
ואף יהרג משיח בן יוסף . ותהיה צרה גדולה לישראל . ועל אותה שעה הוא אומר ׃ « והביטו אלי את אשר דקרו . » וגומר . ביום ההוא יגדל המספד בירושלים . ׳( זכריה 12׃ 10 . )׳
׳( למה להרוג משיח בן יוסף ? )׳
ומפני מה תנתן רשות לארמלוס להרוג את משיח בן יוסף ? כדי לשבור לבב חולקין של ישראל . שאין להם אמונה . ויאמרו ׃ זה האיש אשר אנו מקוים לו . וכבר בא ונהרג . ולא נשאר להם עוד ישועה . ויצאו מברית ישראל . וידבקו באומות . ויהרגום . ועליהם הוא אומר ׃ « בחרב ימותו כל חטאו עמי . » ׳( עמוס 9׃ 10 . )׳
׳( חבלי משיח )׳
נמצאו אלו אשר נשארו בירושלים . יצרפו . ונזקקו . ואף אלו שיצאו למדברות נבחנו ונצרפו . והלך מאלו שתי ידות ונשארו מאלו השלישית . עליהם הוא אומר ׃ « והיה בכל הארץ . נאום ה׳ ׃ פי שנים יכרתו והשלישית יותר בה . » וגומר . ׳( זכריה 13׃ 9 . )׳ ובאותה שעה יעברו עליהם כל חבלי משיח המפורשים בכמה מקומות מן המקרא ומדברי רבותינו .
׳( השם )׳
ואחר כך צועקים . והקדוש ברוך הוא שומע צעקתם . שנאמר ׃ « הוא יקרא בשמי . ואני אענה אותו . » ׳( זכריה 13׃ 9 . )׳
׳( אליהו הנביא ומשיח בן דוד )׳
בעת ההיא יגלה אליהו מן המדבר לאלו הנמצאים במדברות . וישיב לבותם . שנאמר ׃ « והשיב לב אבות . » וגומר . ׳( מלאכי 13׃ 24 . )׳
וגם משיח בן דוד יגלה לאלה הנשארים בארץ פתרוס . ׳( יחצקאל 30׃ 14 . )׳ . כי כבר כבש את העם לפניו משיח בן יוסף . שנאמר ׃ « הנני שולח מלאכי . ופינה דרך לפניו . » ׳( מלאכי 3׃ 1 . )׳
וילכו ישראל אשר במדברות אחר אליהו עד אשר יגשו ביהודה .
׳( משיח בן דוד יחיה את משיח בן יוסף )׳
וישראל אשר בארץ ישראל עם משיח בן דוד עליהם הוא אומר ׃ « בימים ההם ילכו בית יהודה על בית ישראל . » וגומר . ׳( ירמיה 3׃ 18 . )׳
ורוב ההרוגים יהיו בתוך הארץ מ׳ יום . כי משיח בן יוסף בההרגו תהיה נבלתו מושלכת מ׳ יום . ולא נגע בו דבר טמא עד בא משיח בן דוד .
ויחייהו בדבר ה׳ . וזו תחלת האותות אשר יעשה . והיא תחיית המתים אשר יחיה .
׳( גוג )׳
ואז ישב משיח בן דוד . ואליהו וישראל הבאים מן המדברות לירושלים . בטח שאנן ימים רבים . ויבנו בתים ויטעו כרמים ויצליחו במקנה וקנין עד שמוע גוג את שמעם . ככתוב ׃ « ואמרתי ׃ אעלה ארץ פרזות . אבוא השוקטים יושבי לבטח . » ׳( יחצקאל 38׃ 11 . )׳
וארץ גוג ומגוג מארץ אדום . כי כן נאמר בו ׃ « נשיא ראש משך ותובל . » ׳( יחצקאל 38׃ 2 . )׳ ויביא עמים מכל סביבותיו . ומן אדום . שנאמר ׃ « ירכתי צפון ואת כל אגפיו ימים רבים . » ׳( יחצקאל 38׃ 6 . )׳ ואף יאספו עמים רבים מכל עיר ועיר מדינה ומדינה . אשר יעברו בה אנשים רבים . * רעים . ומוחלטים ליפרע מהם רעים ולכלותם .
ואנשים מטובי הגוים ליכנס תחת כנפי השכינה .
ואז יבואו כולם להלחם . וילחמו על ירושלים ועם משיח בן דוד ואליהו ואנשים אשר בה . ועל אותה שעה הוא אומר ׃ « הנה אנכי שם את ירושלים סף רעל . » ׳( זכריה 12׃ 2 . )׳ וכל האמור בפרשה גוג . ׳( יחזקאל 38-39׃ . )׳
ובאותה שעה ׃ « יהיה רעש גדול על אדמת ישראל . » וגומר . ׳( יחזקאל 38׃ 19 . )׳
׳( בד׳ מיני פורעניות )׳
ואף ילחם בגוים . בהם בד׳ מיני פורעניות .
יש מהם שאובדים באש וגפרית ואבני בליסטרא . הם אבני אלגביש . ועליהם הוא אומר ׃ « וגשם שוטף ואבני אלגביש . » ׳( יחצקאל 38׃ 22 . )׳
ויש מהם שאובדים זה בחרב זה . שנאמר ׃ « וקראתי » עליהם ׃ « לכל הרי חרב . » ׳( יחזקאל 38׃ 21 . )׳
ויש מהם שבשרם נמוך אבר אבר . ועליהם הוא אומר ׃ « וזאת תהיה המגפה . » ׳( זכריה 14׃ 12 . )׳ והיה כי יאחוז איש ביד רעהו . וישען אליו תהיה נופלת ידו . שנאמר ׃ « והחזיקו איש יד רעהו . » וגומר . ׳( זכריה 14׃ 13 . )׳
ויש מהם שיפול בסימוי עיניו ושבורת ידו ורגלו או חתיכת חוטם ואוזן .
׳( בוא הגליות )׳
וינוסו . וילכו למדינות רחוקות . * וידומה ראו בעיניהם . ככתוב ׃ « ושמתי מקום . » וגומר . ׳( דברי הימים א׳ 17׃ 9 . )׳
ובאותה שעה מחשבין כל אומות העולם . ואומרים ׃ איזה { דורן }[ דורון ] נושא למלך זה ? והלא ׃ כל כסף ושמלות וכלים אין חשובים לפניו ? אבל בני עמו ועדתו אנו נושאים לו מנחה . שנאמר ׃ « והביאו את כל אחיכם מכל הגוים מנחה לי״י . » וגומר . ׳( ישעיהו 66׃ 20 . )׳
וכל אומה לפי עושרה תשאם .
יש מהם בסוס .
יש מהם ברכב בצבים ובפרדים ובכרכרות .
ויש על כתפותיהם ישאום . שנאמר ׃ « והביאו בניך בחוצן . » ׳( ישעיהו 49׃ 22 . )׳
ויש מהם באניות תרשיש . שנאמר ׃ « ואניות תרשיש בראשונה להביא בניך מרחוק . » ׳( ישעיהו 60׃ 9 . )׳
ויש מהם בכלי גומא . שנאמר ׃ « השולח בים צירים בכלי גומא על פני מים מעבר לנהרי כוש . » וגומר . ׳( ישעיהו 18׃ 2 . )׳ שאין אניות עץ יכולים להלוך שם מפני אבנים וסלעים החבואות במים .
ושאר ישראל אשר במדברות שאין שם עמים ינשאם אלהינו ברוחו . כמו שנאמר * ׃ ברוח « צפון . » וגומר . ׳( משלים 25׃ 23 . )׳ * . « אומר לצפון ׃ תני . ולתימן ׃ אל תכלאי . » ׳( ישעיהו 43׃ 6 . )׳ וכמו נשואים על העבים ועל הענן . שנאמר ׃ « מי אלה כעב תעופנה . » ׳( ישעיהו 60׃ 8 . )׳
ובבא הגליות האלה יקרע להם ים מצרים לאחד . ונחל מצרים לז׳ נחלים . ועל אותה שעה הוא אומר ׃ « אפתח על שפים נהרות . אתן במדבר ארז שיטה . » וגומר . ׳( ישעיהו 41׃ 28 . )׳ לסוכך עליהם .
ולא ישאר מישראל החיים בשום במקום עד שיבואו לירושלים . שנאמר ׃ « ולא אותיר עוד מהם שם כל החיים . » ׳( יחזקאל 39׃ 18 . )׳ ולא ישארו אלא המתים .
׳( תחיית המתים הראשונה )׳
אז יתקע בשופר גדול . שנאמר ׃ « והיה ביום ההוא יתקע בשופר גדול . » ׳( ישעיהו 27׃ 13 . )׳ ואומרים ׃ כי זרובבל תוקע בשופר הזה . ולמה יהיה רעש גדול ? כדי שיעלו העצמות אשר נדושו בארץ ואשר נבנו בבנינים ואשר נשרפו בלבנים ואשר נפלו עליהם מפולת .
וקרבו עצם אל עצמו . כאשר כתוב בפרשת הבקעה . ׳( יחזקאל 37׃ . )׳ והקדוש הברוך הוא ממתח בהם גידים . ומסך בהם בשר . וקורם עליהם עור . ורוח אין בהם .
ואחרי כן מוריד הקדוש ברוך הוא טל חיים מן השמים . שיש בו אור חיי נפש . כדכתיב ׃ « יחיו מתיך . נבלתי . יקומוׄן . » ׳( ישעיהו 26׃ 19 . )׳
והם מכירים כי היו חיים ומתו ואחרי כן יחיו . כדכתיב ׃ « וידעתם כי אני י״י בפתחי את קברותיכם ובהעלותי אתכם מקברותיכם עמי . » ׳( יחזקאל 37׃ 13 . )׳
וכל מי שיהיה בו מום עומד תחלה במומו . ואם זקן הוא בא בזקנותו . וכחישת בשרו . כדי שלא יאמרו בריות אחרות המה אלה . ואחרי כן הקדוש ברוך הוא מרפא אותו . שנאמר ׃ « אז תפקחנה עיני עורים . » וגומר . « אז ידלג כאיל פסח » . ׳( ישעיהו 35׃ 5-6 . )׳ אז « התחדש כנשר נעוריך . » ׳( תהילים 103׃ 5 . )׳
׳( ז׳ רועים וח׳ נסיכים )׳
ושבעה רועים ושמונה נסיכי אדם ׃ והם אדם שת * [ מתושלח ]{ משותלח } אברהם יעקב משה דוד . ושמונה נסיכים הם ישי שאול שמואל עמוס צפניה חזקיה אליה משיח .
׳( תחיה הראשונה היא לישראל )׳
ולמי תחית המתים הזאת ? לכל מי שיהיה צדיק מישראל מתחלתו . וגם למי שחטא ועשה תשובה . אבל למי שעונותיו מרובין מזכיותיו ולא עשה תשובה אינו עומד לימות המשיח . שנאמר ׃ « ורבים מישיני » אדמת « עפר יקיצו . » ׳( דניאל 12׃ 2 . )׳
* לפיכך שנו רבותינו ׳( שבת 32׃ 71 )׳ ׃ « חלה ונטה למות , אומרין לו ׃ התודה . שכן דרך כל המומתין מתודין . ואם אינו יודע להתודות אומרים לו ׃ אמור ׃ חטאתי עויתי ופשעתי . תהא מיתתי כפרה על כל עונותי . כדי שיזכו כל ישראל לתחיית המתים . » וגומר . ׳( סנהדרין 43׃ 2 . )׳
לפיכך מתים שעתיד הקדוש ברוך הוא לחיות שוב אינם חוזרים לעפרם . שנאמר בהם ׃ « אלה לחיי עולם . » ׳( דניאל 12׃ 2 . )׳ ואומר ׃ קדוש « יאמר ׃ כל הכתוב לחיים בירושלים . » ׳( ישעיהו 4׃ 3 . )׳
׳( יתמהו )׳
ויתמהו ישראל . ויאמרו ׃ מאין באו כל אלה פתאום ? שנאמר ׃ « ואמרת בלבבך ׃ מי ילד לי את אלה ? » ׳( ישעיהו 49׃ 21 . )׳ ואף אומות העולם תמהים . שנאמר ׃ « מי שמע כזאת ? מי ראה כאלה ? » וגומר . ׳( ישעיהו 66׃ 8 . )׳
׳( בית המקדש )׳
ואחר שהמתים והחיים נקבצו תגלה לנו צורת הבית . ותקנתו כמראה אשר ראה יחזקאל בן בוזי הכהן הנביא במקומה . ויש אומרים ׃ מן השמים תרד על מקומה . שנאמר ׃ « ירושלים הבנויה כעיר שחוברה לה יחדיו . » ׳( תהלים 122׃ 3 . )׳
׳( יהיו כל ישראל נביאים )׳
ואז יהיו כל ישראל נביאים . שנאמר ׃ « והיה אחרי כן . אשפוך את רוחי על כל בשר . » וגומר . ׳( יואל 3׃ 1 . )׳ והעבדים והשפחות של ישראל . שנאמר ׃ « גם על עבדים ועל השפחות . » וגומר . ׳( יואל 3׃ 2 . )׳
׳( האומות יתגיירו )׳
והאומות הנשארות יתגיירו . שנאמר ׃ « אז אהפוך אל העמים שפה ברורה . » וגומר . ׳( צפניה 3׃ 9 . )׳
ויאמרו ׃ « לכו ונעלה הר ה׳ . אל בית אלהי יעקב . ויורינו מדרכיו . ונלכה באורחותיו . כי מציון תצא תורה ודבר ה׳ מירושלים . » ׳( ישעיהו 2׃ 3 . )׳
ובבואם לפני המלך המשיח יצוה אותם להשבית חרבות ומלחמות . שנאמר ׃ « וכחתו חרבותם לאיתים .» וגומר . ׳( ישעיהו 2׃ 4 . )׳
׳( סדום ועמורה )׳
ואז ישב סדום ועמורה בעריהם וכל הככר . כלו שלא תהא ארץ ישראל פגומה במהפכה אשר בתוכה . ככתב ׃ « ואחיותיך סדום ובנותיה תשובנה לקדמותם . » ׳( יחזקאל 16׃ 55 . )׳
׳( שבת לחיה רעה )׳
וגם ישבית כל חיה רעה מן הארץ . שנאמר ׃ « וגר זאב עם כבש . » ׳( ישעיהו 11׃ 6 . )׳ « ופרה ודוב תרעינה . » ׳( ישעיהו 11׃ 7 . )׳ « ושעשע יונק על חור פתן . » ׳( ישעיהו 11׃ 8 . )׳ « לא ירעו . ולא ישחיתו בכל הר קדשי . » ׳( ישעיהו 11׃ 9 . )׳
׳( חיים ארוכים )׳
והעם אשר ימצאם מלך המשיח חיים יחיו חיים ארוכים וימותו . שנאמר ׃ « לא יבנו ואחר ישב . לא יטעו ואחר יאכל . » וגומר . ׳( ישעיהו 65׃ 22 . )׳
ולא ימות אדם בחור . ולא נער . שנאמר ׃ « ולא יהיה משם עוד עול ימים וזקן אשר לא ימלא את ימיו . כי הנער בן מאה שנה ימות . » וגומר . ׳( ישעיהו 65׃ 20 . )׳
ויעקור המות מן העולם . כדכתיב ׃ « בלע המות לנצח . » ׳( ישעיהו 25׃ 18 . )׳ והמתים בימות המשיח יחיו לחיי עולם הבא . בזכות צדיקים גמורים .
׳( הערות על " חיים ארוכים " )׳
« בן מאה שנה ימות . » ׳( ישעיהו 65׃ 20 . )׳ לא שימות ודאי . אלא כך יהיה בעת הישועה ׃ מי שימות בו בן מאה שנה הוא דומה למי שימות עכשיו בן עשרים שנה .
ואף אלו יהיה « בן מאה שנה » « חוטא » על בני אדם מקללו . ׳( ישעיהו 65׃ 20 . )׳ לא יהיו סובלים אותו . לפי שאינו ראוי בעיניהם לסבול . שהוא נער כבן עשרים שנה לנו .
׳( שכינה )׳
ובעתים ההם בהגלות המקדש וירושלים ירד שכינה מן השמים . ויתיצב כעמוד האש מן הארץ ועד הרקיע . שנאמר ׃ « וברא ה׳ על מכון הר ציון . » וגומר . ׳(ישעיהו 4׃ 5 . )׳
וכל מי שמבקש לבוא לירושלים רואה ממדינתו את עמוד האש ההוא הולך לאורו עד שהוא מגיע לירושלים . שנאמר ׃ « והלכו גוים לאורך . » וגומר . ׳( ישעיהו 60׃ 3 . )׳
לפי שהאור ההוא גדול מן אור השמש והירח . שהיא מכהה את שניהם . שנאמר ׃ « וחפרה הלבנה » וגומר . ׳( ישעיהו 24׃ 23 . )׳
׳( כאלו השמים וארץ חדשים )׳
באותה שעה רואין את השמים ואת הארץ כאלו נתחדשו . וכאלו שמים וארץ של שעבוד עברו וחלפו והובאו השמים וארץ חדשים תחתיהם . שנאמר ׃ « כי הנני בורא שמים חדשים וארץ חדשה . » ׳( ישעיהו 65׃ 17 . )׳
ואף רואים ירושלים וישראל כאלו הם חדשים . וכאלו ישראל * ירושלים של שעבוד חלפו ועברו . וכמו הובאו אחרים תחתיהם של ששון ושמחה . שנאמר ׃ « כי הנני בורא את ירושלים גילה . ועמה משוש . וישבו במלכותם עד סוף העולם . » ׳( ישעיהו 65׃ 18 . )׳
ויש אומרים ׃ עד תום שבעת אלפים שנה מימי בראשית . ויש ׃ אלפים הרבה בלא שיעור נודע .
׳( העולם הבא )׳
׳( העולם הזה יכלה )׳
ואחר כן « יכלו שמים וארץ . » ׳( בראשית 2:1 . )׳ שנאמר ׃ « כי שמים כעשן נמלחו . » וגומר . ׳( ישעיהו 51׃ 6 . )׳
׳( תחיית המתים השנית )׳
והמתים יחיו .
ויראו את הישועה . ויצאו בעצמן אל העולם הבא . שנאמר׃ « וישועתי לעולם תהיה . וצדקתי . » וגומר . ׳( ישעיהו 51׃ 6 . )׳
׳( באמת שמים וארץ חדשים )׳
ובאותה שעה יברא הקדוש ברוך הוא שמים וארץ אחרים . חוץ מאלו .
והצדיקים שוכנים ביניהם לעולם ולעולמי עולמים . שנאמר ׃ « כי כאשר השמים החדשים וארץ החדשה אשר אני עושה עומדים לפני תמיד כן יעמוד זרעכם . ושמכם . » וגומר . ׳( ישעיהו 66׃ 22 . )׳
׳( המקום ישקוף )׳
המקום ישקוף משמים לחננכם . ויאזין ממרום לישועתכם . ויפן ברחמיו אליכם .
וישאירו לכם להוציאכם מעבודתכם .
ויבנה דבירכם . וישכלל היכלו בחייכם . ויבנה ביתו בימיכם .
ויקרב קץ גאולתכם . ויחיש במהרה מבוא משיחכם . ויקבץ נפוצותיכם מבין אויביכם . ויאמר בעל רחמים לקרב אותו העת ואותו הזמן .
וכן יהי רצון . אמן .
תשובת שאלה לרבינו האיי גאון זצ׳׳ל על ענין הישועה
וששאלתם לפרש לכם ׃ איך תהיה הישועה מתחלה ועד סוף ותחית המתים ושמים חדשים ? אם באתי לפרש כל דבר ודבר עם דקדוקיו יעלה הזמן . אבל אני מגיד כללות של כל דבר . ואומר ׃
׳( שבוע שנים )׳
בהותר משני הקץ ח׳ שנים הם שני תחלת הישועה . שנתנו חכמים בהם סימן . ואמרו « שבוע בן דוד בא . » וכולי . ׳( סנהדרין 97א׃ 71 . )׳
בו בשבוע תמליך אדם על ישראל . אין פחות מט׳ חדשים , ולא יתר על ג׳ שנים . יען כי ישראל לא יקחו המלכות אלא מיד אדם . שנאמר ׃ « והיה אדום ירשה . » וגומר . « וירד מיעקב . » ׳( במדבר 24׃ 18 . )׳
אחרי אשר לקחו אדום את המלוכה מיד אשור . שנאמר ׃ « וצים מיד כתים . » וגומר . ׳( במדבר 24׃ 24 . )׳
אחרי אשר לקחו אשור את המלוכה מצד הקינים . שהם המדנים . שהם הישמעאלים . שנאמר ׃ « כי אם יהיה לבער קין . » ׳( במדבר 24׃ 22 . )׳
לפיכך כשאנו רואים ששלטה אדום בארץ ישראל אנו מאמינין שהתחילה ישועתנו . שנאמר ׃ « ועלו מושיעים . » וגומר . ׳( עבדיה 1׃ 21 . )׳
׳( משיח בן יוסף )׳
ובעת ההיא יעמוד איש מבני יוסף . בדברא בלבד . ויקרא משיח י״י . ויקבצו אליו אנשים רבים בגליל העליון . ויהיה להם מלך .
ואף אנשים אחרים יתלקטו לו . שנים וג׳ ממדינה זאת וה׳ וד׳ ממדינה זאת . ועל אותה שעה הוא אומר ׃ « ולקחתי אתכם אחד מעיר » וכולי . ׳( ירמיהו 3׃ 13 . )׳ אבל רוב ישראל בגלותם . כי לא יתברר למו כי בא הקץ .
ואז יעלה משיח בן יוסף עם האנשים * המלקטים אליו מן הגליל לירושלים . ויהרגו את הפקיד אשר למלך אדום ואת העם אשר עמו . על אותה שעה הוא אומר ׃ « ונתתי את נקמתי באדום ביד עמי ישראל . » ׳( יחקזאל 25׃ 14 . )׳ וישובו לירושלים ימים אחדים .
וכי ישמעו כל העמים כי עמד מלך לבני ישראל בירושלים יעמדו עליהם בשאר המדינות . ויגרשום . ויאמרו ׃ עד עכשיו הייתם עמנו באמונה . ושלא יהיה לכם מלך ולא שר . ועכשיו שיש לכם מלך לא תשבו בארצנו .
והרבה מישראל יצאו למדברות אשר כנגד מדינותיהם . על אותה שעה הוא אומר ׃ « והבאתי אתכם אל מדבר העמים . » ׳( יחזקאל 20׃ 35 . )׳ וישבו שם באהלים . והרבה מהם יחסרו לחם ומים . ועל אותה שעה הוא אומר ׃ « עוד אושיבך באהלים . » ׳( הושע 12׃ 10 . )׳
ויצטערו כפי מעשיהם . על אותה שעה הוא אומר ׃ « והעברתי אתכם תחת השבט . והבאתי אתכם במסורת הברית . » ורבים יצאו מברית ישראל . כי יקיצו בחייהם . ועליהם הוא אומר ׃ « והעברתי אתכם . וברותי מכם המורדים והפושעים בי . » ׳( יחזקאל 20׃ 37-38 . )׳
׳( ארמילוס מלך אדום )׳
והיה כי ישב משיח בן יוסף וכל העם אשר עמו בירושלים . ושמע ארמילוס את שמעם . והוא בא . ועושה כשפים ומדוחים להטעות בה רבים .
ויעלה וילחם בירושלים . וינצח את משיח בן יוסף ועמו . ויהרוג מהם . וישבה מהם . ויחלק שללם . על אותה שעה הוא אומר ׃ « ואספתי את כל הגוים אל ירושלים למלחמה . » ׳( זכריה 14׃ 2 . )׳
ואף יהרג משיח בן יוסף . ותהיה צרה גדולה לישראל . ועל אותה שעה הוא אומר ׃ « והביטו אלי את אשר דקרו . » וגומר . ביום ההוא יגדל המספד בירושלים . ׳( זכריה 12׃ 10 . )׳
׳( למה להרוג משיח בן יוסף ? )׳
ומפני מה תנתן רשות לארמלוס להרוג את משיח בן יוסף ? כדי לשבור לבב חולקין של ישראל . שאין להם אמונה . ויאמרו ׃ זה האיש אשר אנו מקוים לו . וכבר בא ונהרג . ולא נשאר להם עוד ישועה . ויצאו מברית ישראל . וידבקו באומות . ויהרגום . ועליהם הוא אומר ׃ « בחרב ימותו כל חטאו עמי . » ׳( עמוס 9׃ 10 . )׳
׳( חבלי משיח )׳
נמצאו אלו אשר נשארו בירושלים . יצרפו . ונזקקו . ואף אלו שיצאו למדברות נבחנו ונצרפו . והלך מאלו שתי ידות ונשארו מאלו השלישית . עליהם הוא אומר ׃ « והיה בכל הארץ . נאום ה׳ ׃ פי שנים יכרתו והשלישית יותר בה . » וגומר . ׳( זכריה 13׃ 9 . )׳ ובאותה שעה יעברו עליהם כל חבלי משיח המפורשים בכמה מקומות מן המקרא ומדברי רבותינו .
׳( השם )׳
ואחר כך צועקים . והקדוש ברוך הוא שומע צעקתם . שנאמר ׃ « הוא יקרא בשמי . ואני אענה אותו . » ׳( זכריה 13׃ 9 . )׳
׳( אליהו הנביא ומשיח בן דוד )׳
בעת ההיא יגלה אליהו מן המדבר לאלו הנמצאים במדברות . וישיב לבותם . שנאמר ׃ « והשיב לב אבות . » וגומר . ׳( מלאכי 13׃ 24 . )׳
וגם משיח בן דוד יגלה לאלה הנשארים בארץ פתרוס . ׳( יחצקאל 30׃ 14 . )׳ . כי כבר כבש את העם לפניו משיח בן יוסף . שנאמר ׃ « הנני שולח מלאכי . ופינה דרך לפניו . » ׳( מלאכי 3׃ 1 . )׳
וילכו ישראל אשר במדברות אחר אליהו עד אשר יגשו ביהודה .
׳( משיח בן דוד יחיה את משיח בן יוסף )׳
וישראל אשר בארץ ישראל עם משיח בן דוד עליהם הוא אומר ׃ « בימים ההם ילכו בית יהודה על בית ישראל . » וגומר . ׳( ירמיה 3׃ 18 . )׳
ורוב ההרוגים יהיו בתוך הארץ מ׳ יום . כי משיח בן יוסף בההרגו תהיה נבלתו מושלכת מ׳ יום . ולא נגע בו דבר טמא עד בא משיח בן דוד .
ויחייהו בדבר ה׳ . וזו תחלת האותות אשר יעשה . והיא תחיית המתים אשר יחיה .
׳( גוג )׳
ואז ישב משיח בן דוד . ואליהו וישראל הבאים מן המדברות לירושלים . בטח שאנן ימים רבים . ויבנו בתים ויטעו כרמים ויצליחו במקנה וקנין עד שמוע גוג את שמעם . ככתוב ׃ « ואמרתי ׃ אעלה ארץ פרזות . אבוא השוקטים יושבי לבטח . » ׳( יחצקאל 38׃ 11 . )׳
וארץ גוג ומגוג מארץ אדום . כי כן נאמר בו ׃ « נשיא ראש משך ותובל . » ׳( יחצקאל 38׃ 2 . )׳ ויביא עמים מכל סביבותיו . ומן אדום . שנאמר ׃ « ירכתי צפון ואת כל אגפיו ימים רבים . » ׳( יחצקאל 38׃ 6 . )׳ ואף יאספו עמים רבים מכל עיר ועיר מדינה ומדינה . אשר יעברו בה אנשים רבים . * רעים . ומוחלטים ליפרע מהם רעים ולכלותם .
ואנשים מטובי הגוים ליכנס תחת כנפי השכינה .
ואז יבואו כולם להלחם . וילחמו על ירושלים ועם משיח בן דוד ואליהו ואנשים אשר בה . ועל אותה שעה הוא אומר ׃ « הנה אנכי שם את ירושלים סף רעל . » ׳( זכריה 12׃ 2 . )׳ וכל האמור בפרשה גוג . ׳( יחזקאל 38-39׃ . )׳
ובאותה שעה ׃ « יהיה רעש גדול על אדמת ישראל . » וגומר . ׳( יחזקאל 38׃ 19 . )׳
׳( בד׳ מיני פורעניות )׳
ואף ילחם בגוים . בהם בד׳ מיני פורעניות .
יש מהם שאובדים באש וגפרית ואבני בליסטרא . הם אבני אלגביש . ועליהם הוא אומר ׃ « וגשם שוטף ואבני אלגביש . » ׳( יחצקאל 38׃ 22 . )׳
ויש מהם שאובדים זה בחרב זה . שנאמר ׃ « וקראתי » עליהם ׃ « לכל הרי חרב . » ׳( יחזקאל 38׃ 21 . )׳
ויש מהם שבשרם נמוך אבר אבר . ועליהם הוא אומר ׃ « וזאת תהיה המגפה . » ׳( זכריה 14׃ 12 . )׳ והיה כי יאחוז איש ביד רעהו . וישען אליו תהיה נופלת ידו . שנאמר ׃ « והחזיקו איש יד רעהו . » וגומר . ׳( זכריה 14׃ 13 . )׳
ויש מהם שיפול בסימוי עיניו ושבורת ידו ורגלו או חתיכת חוטם ואוזן .
׳( בוא הגליות )׳
וינוסו . וילכו למדינות רחוקות . * וידומה ראו בעיניהם . ככתוב ׃ « ושמתי מקום . » וגומר . ׳( דברי הימים א׳ 17׃ 9 . )׳
ובאותה שעה מחשבין כל אומות העולם . ואומרים ׃ איזה { דורן }[ דורון ] נושא למלך זה ? והלא ׃ כל כסף ושמלות וכלים אין חשובים לפניו ? אבל בני עמו ועדתו אנו נושאים לו מנחה . שנאמר ׃ « והביאו את כל אחיכם מכל הגוים מנחה לי״י . » וגומר . ׳( ישעיהו 66׃ 20 . )׳
וכל אומה לפי עושרה תשאם .
יש מהם בסוס .
יש מהם ברכב בצבים ובפרדים ובכרכרות .
ויש על כתפותיהם ישאום . שנאמר ׃ « והביאו בניך בחוצן . » ׳( ישעיהו 49׃ 22 . )׳
ויש מהם באניות תרשיש . שנאמר ׃ « ואניות תרשיש בראשונה להביא בניך מרחוק . » ׳( ישעיהו 60׃ 9 . )׳
ויש מהם בכלי גומא . שנאמר ׃ « השולח בים צירים בכלי גומא על פני מים מעבר לנהרי כוש . » וגומר . ׳( ישעיהו 18׃ 2 . )׳ שאין אניות עץ יכולים להלוך שם מפני אבנים וסלעים החבואות במים .
ושאר ישראל אשר במדברות שאין שם עמים ינשאם אלהינו ברוחו . כמו שנאמר * ׃ ברוח « צפון . » וגומר . ׳( משלים 25׃ 23 . )׳ * . « אומר לצפון ׃ תני . ולתימן ׃ אל תכלאי . » ׳( ישעיהו 43׃ 6 . )׳ וכמו נשואים על העבים ועל הענן . שנאמר ׃ « מי אלה כעב תעופנה . » ׳( ישעיהו 60׃ 8 . )׳
ובבא הגליות האלה יקרע להם ים מצרים לאחד . ונחל מצרים לז׳ נחלים . ועל אותה שעה הוא אומר ׃ « אפתח על שפים נהרות . אתן במדבר ארז שיטה . » וגומר . ׳( ישעיהו 41׃ 28 . )׳ לסוכך עליהם .
ולא ישאר מישראל החיים בשום במקום עד שיבואו לירושלים . שנאמר ׃ « ולא אותיר עוד מהם שם כל החיים . » ׳( יחזקאל 39׃ 18 . )׳ ולא ישארו אלא המתים .
׳( תחיית המתים הראשונה )׳
אז יתקע בשופר גדול . שנאמר ׃ « והיה ביום ההוא יתקע בשופר גדול . » ׳( ישעיהו 27׃ 13 . )׳ ואומרים ׃ כי זרובבל תוקע בשופר הזה . ולמה יהיה רעש גדול ? כדי שיעלו העצמות אשר נדושו בארץ ואשר נבנו בבנינים ואשר נשרפו בלבנים ואשר נפלו עליהם מפולת .
וקרבו עצם אל עצמו . כאשר כתוב בפרשת הבקעה . ׳( יחזקאל 37׃ . )׳ והקדוש הברוך הוא ממתח בהם גידים . ומסך בהם בשר . וקורם עליהם עור . ורוח אין בהם .
ואחרי כן מוריד הקדוש ברוך הוא טל חיים מן השמים . שיש בו אור חיי נפש . כדכתיב ׃ « יחיו מתיך . נבלתי . יקומוׄן . » ׳( ישעיהו 26׃ 19 . )׳
והם מכירים כי היו חיים ומתו ואחרי כן יחיו . כדכתיב ׃ « וידעתם כי אני י״י בפתחי את קברותיכם ובהעלותי אתכם מקברותיכם עמי . » ׳( יחזקאל 37׃ 13 . )׳
וכל מי שיהיה בו מום עומד תחלה במומו . ואם זקן הוא בא בזקנותו . וכחישת בשרו . כדי שלא יאמרו בריות אחרות המה אלה . ואחרי כן הקדוש ברוך הוא מרפא אותו . שנאמר ׃ « אז תפקחנה עיני עורים . » וגומר . « אז ידלג כאיל פסח » . ׳( ישעיהו 35׃ 5-6 . )׳ אז « התחדש כנשר נעוריך . » ׳( תהילים 103׃ 5 . )׳
׳( ז׳ רועים וח׳ נסיכים )׳
ושבעה רועים ושמונה נסיכי אדם ׃ והם אדם שת * [ מתושלח ]{ משותלח } אברהם יעקב משה דוד . ושמונה נסיכים הם ישי שאול שמואל עמוס צפניה חזקיה אליה משיח .
׳( תחיה הראשונה היא לישראל )׳
ולמי תחית המתים הזאת ? לכל מי שיהיה צדיק מישראל מתחלתו . וגם למי שחטא ועשה תשובה . אבל למי שעונותיו מרובין מזכיותיו ולא עשה תשובה אינו עומד לימות המשיח . שנאמר ׃ « ורבים מישיני » אדמת « עפר יקיצו . » ׳( דניאל 12׃ 2 . )׳
* לפיכך שנו רבותינו ׳( שבת 32׃ 71 )׳ ׃ « חלה ונטה למות , אומרין לו ׃ התודה . שכן דרך כל המומתין מתודין . ואם אינו יודע להתודות אומרים לו ׃ אמור ׃ חטאתי עויתי ופשעתי . תהא מיתתי כפרה על כל עונותי . כדי שיזכו כל ישראל לתחיית המתים . » וגומר . ׳( סנהדרין 43׃ 2 . )׳
לפיכך מתים שעתיד הקדוש ברוך הוא לחיות שוב אינם חוזרים לעפרם . שנאמר בהם ׃ « אלה לחיי עולם . » ׳( דניאל 12׃ 2 . )׳ ואומר ׃ קדוש « יאמר ׃ כל הכתוב לחיים בירושלים . » ׳( ישעיהו 4׃ 3 . )׳
׳( יתמהו )׳
ויתמהו ישראל . ויאמרו ׃ מאין באו כל אלה פתאום ? שנאמר ׃ « ואמרת בלבבך ׃ מי ילד לי את אלה ? » ׳( ישעיהו 49׃ 21 . )׳ ואף אומות העולם תמהים . שנאמר ׃ « מי שמע כזאת ? מי ראה כאלה ? » וגומר . ׳( ישעיהו 66׃ 8 . )׳
׳( בית המקדש )׳
ואחר שהמתים והחיים נקבצו תגלה לנו צורת הבית . ותקנתו כמראה אשר ראה יחזקאל בן בוזי הכהן הנביא במקומה . ויש אומרים ׃ מן השמים תרד על מקומה . שנאמר ׃ « ירושלים הבנויה כעיר שחוברה לה יחדיו . » ׳( תהלים 122׃ 3 . )׳
׳( יהיו כל ישראל נביאים )׳
ואז יהיו כל ישראל נביאים . שנאמר ׃ « והיה אחרי כן . אשפוך את רוחי על כל בשר . » וגומר . ׳( יואל 3׃ 1 . )׳ והעבדים והשפחות של ישראל . שנאמר ׃ « גם על עבדים ועל השפחות . » וגומר . ׳( יואל 3׃ 2 . )׳
׳( האומות יתגיירו )׳
והאומות הנשארות יתגיירו . שנאמר ׃ « אז אהפוך אל העמים שפה ברורה . » וגומר . ׳( צפניה 3׃ 9 . )׳
ויאמרו ׃ « לכו ונעלה הר ה׳ . אל בית אלהי יעקב . ויורינו מדרכיו . ונלכה באורחותיו . כי מציון תצא תורה ודבר ה׳ מירושלים . » ׳( ישעיהו 2׃ 3 . )׳
ובבואם לפני המלך המשיח יצוה אותם להשבית חרבות ומלחמות . שנאמר ׃ « וכחתו חרבותם לאיתים .» וגומר . ׳( ישעיהו 2׃ 4 . )׳
׳( סדום ועמורה )׳
ואז ישב סדום ועמורה בעריהם וכל הככר . כלו שלא תהא ארץ ישראל פגומה במהפכה אשר בתוכה . ככתב ׃ « ואחיותיך סדום ובנותיה תשובנה לקדמותם . » ׳( יחזקאל 16׃ 55 . )׳
׳( שבת לחיה רעה )׳
וגם ישבית כל חיה רעה מן הארץ . שנאמר ׃ « וגר זאב עם כבש . » ׳( ישעיהו 11׃ 6 . )׳ « ופרה ודוב תרעינה . » ׳( ישעיהו 11׃ 7 . )׳ « ושעשע יונק על חור פתן . » ׳( ישעיהו 11׃ 8 . )׳ « לא ירעו . ולא ישחיתו בכל הר קדשי . » ׳( ישעיהו 11׃ 9 . )׳
׳( חיים ארוכים )׳
והעם אשר ימצאם מלך המשיח חיים יחיו חיים ארוכים וימותו . שנאמר ׃ « לא יבנו ואחר ישב . לא יטעו ואחר יאכל . » וגומר . ׳( ישעיהו 65׃ 22 . )׳
ולא ימות אדם בחור . ולא נער . שנאמר ׃ « ולא יהיה משם עוד עול ימים וזקן אשר לא ימלא את ימיו . כי הנער בן מאה שנה ימות . » וגומר . ׳( ישעיהו 65׃ 20 . )׳
ויעקור המות מן העולם . כדכתיב ׃ « בלע המות לנצח . » ׳( ישעיהו 25׃ 18 . )׳ והמתים בימות המשיח יחיו לחיי עולם הבא . בזכות צדיקים גמורים .
׳( הערות על " חיים ארוכים " )׳
« בן מאה שנה ימות . » ׳( ישעיהו 65׃ 20 . )׳ לא שימות ודאי . אלא כך יהיה בעת הישועה ׃ מי שימות בו בן מאה שנה הוא דומה למי שימות עכשיו בן עשרים שנה .
ואף אלו יהיה « בן מאה שנה » « חוטא » על בני אדם מקללו . ׳( ישעיהו 65׃ 20 . )׳ לא יהיו סובלים אותו . לפי שאינו ראוי בעיניהם לסבול . שהוא נער כבן עשרים שנה לנו .
׳( שכינה )׳
ובעתים ההם בהגלות המקדש וירושלים ירד שכינה מן השמים . ויתיצב כעמוד האש מן הארץ ועד הרקיע . שנאמר ׃ « וברא ה׳ על מכון הר ציון . » וגומר . ׳(ישעיהו 4׃ 5 . )׳
וכל מי שמבקש לבוא לירושלים רואה ממדינתו את עמוד האש ההוא הולך לאורו עד שהוא מגיע לירושלים . שנאמר ׃ « והלכו גוים לאורך . » וגומר . ׳( ישעיהו 60׃ 3 . )׳
לפי שהאור ההוא גדול מן אור השמש והירח . שהיא מכהה את שניהם . שנאמר ׃ « וחפרה הלבנה » וגומר . ׳( ישעיהו 24׃ 23 . )׳
׳( כאלו השמים וארץ חדשים )׳
באותה שעה רואין את השמים ואת הארץ כאלו נתחדשו . וכאלו שמים וארץ של שעבוד עברו וחלפו והובאו השמים וארץ חדשים תחתיהם . שנאמר ׃ « כי הנני בורא שמים חדשים וארץ חדשה . » ׳( ישעיהו 65׃ 17 . )׳
ואף רואים ירושלים וישראל כאלו הם חדשים . וכאלו ישראל * ירושלים של שעבוד חלפו ועברו . וכמו הובאו אחרים תחתיהם של ששון ושמחה . שנאמר ׃ « כי הנני בורא את ירושלים גילה . ועמה משוש . וישבו במלכותם עד סוף העולם . » ׳( ישעיהו 65׃ 18 . )׳
ויש אומרים ׃ עד תום שבעת אלפים שנה מימי בראשית . ויש ׃ אלפים הרבה בלא שיעור נודע .
׳( העולם הבא )׳
׳( העולם הזה יכלה )׳
ואחר כן « יכלו שמים וארץ . » ׳( בראשית 2:1 . )׳ שנאמר ׃ « כי שמים כעשן נמלחו . » וגומר . ׳( ישעיהו 51׃ 6 . )׳
׳( תחיית המתים השנית )׳
והמתים יחיו .
ויראו את הישועה . ויצאו בעצמן אל העולם הבא . שנאמר׃ « וישועתי לעולם תהיה . וצדקתי . » וגומר . ׳( ישעיהו 51׃ 6 . )׳
׳( באמת שמים וארץ חדשים )׳
ובאותה שעה יברא הקדוש ברוך הוא שמים וארץ אחרים . חוץ מאלו .
והצדיקים שוכנים ביניהם לעולם ולעולמי עולמים . שנאמר ׃ « כי כאשר השמים החדשים וארץ החדשה אשר אני עושה עומדים לפני תמיד כן יעמוד זרעכם . ושמכם . » וגומר . ׳( ישעיהו 66׃ 22 . )׳
׳( המקום ישקוף )׳
המקום ישקוף משמים לחננכם . ויאזין ממרום לישועתכם . ויפן ברחמיו אליכם .
וישאירו לכם להוציאכם מעבודתכם .
ויבנה דבירכם . וישכלל היכלו בחייכם . ויבנה ביתו בימיכם .
ויקרב קץ גאולתכם . ויחיש במהרה מבוא משיחכם . ויקבץ נפוצותיכם מבין אויביכם . ויאמר בעל רחמים לקרב אותו העת ואותו הזמן .
וכן יהי רצון . אמן .
See Also
• (The Sensicality Of Elders, Taam Zkenim. Gleaned via Eliezer Ashknazi. ©1855. Frankfurt. Copied and entered to internet via Khayim. ©2009. http://www.hebrewbooks.org/21280, 2011. ) ׳(טעם זקנים. מלוקט ע״י אליעזר אשכנזי. תרט׳׳ו. פראנקפורט. הועתק והוכנס לאינטרנט ע״י חיים. תשס״ט.)׳
• (The Treasury Of The Gonim, Otsar Ha'Gonim: Responses Of The Gonim Of Bavel And In Yrushalayim On The Accordance Of The Order Of Talmud: Tractates Yoma And Suka. Edited via Dr B M Levin. ©1934. Yrushalayim. Copied and entered to internet via Khayim. ©2009. http://www.hebrewbooks.org/pdfpager.aspx?req=38276&st=&pgnum=1&hilite, 2011.) ׳(אוצר הגאונים׃ תשובות גאוני בבל ובירושלים על פי סדר תלמוד׃ מסכת יומא וסוכה. ערוך ע״י ד״ר ב מ לוין. תרצ״ד. ירושלים. הועתק והוכנס לאינטרנט ע״י חיים. תשס״ט.)׳
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