(Vere, Stein Atle. ©2011. “Comment: Kabala Irrelevant”. brakha.blogspot.com.)
Kabala studies spirituality. Similar to how psychology studies love. However, the “Wisdom” חכמה of Kabala must do the “Tora” תורה of compassionate actions.
It would be a tragedy if a psychologist who studies love fails to do loving actions, thus fails to be a loving person. “Studying” how to love has surprisingly little to do with “doing” love. Even a baby knows how to love and always expresses love sincerely (even if irresponsibly).
Similarly, a Mkubal מקובל − the one from who students receive secrets about God − that is, a Kabbalist, a mystic, a spiritual scholar who studies the Khesed חסד “compassion” of God − must also do Khasadim חֲסָדִים “compassionate actions”.
All spiritual wisdom is false, unless it does reallife physical compassionate actions that require reallife physical effort.
In other words, only Halakha (Jewish legal tradition) is true spirituality. The wisdom of Kabala is, by itself, irrelevant. Kabala can only become legitimate if the expertise helps a person to increase the quantity and quality of the compassionate actions that they do to empower others.
Only compassionate actions matter.
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.
From Yhosua to Hai
(Vere, Stein Atle. ©2011. “Comment: From Yhoshua to Hai”. brakha.blogspot.com.)
To compare the response letter on the topic of The Salvation by the school of Hai Gaon האי גאון (circa 1000s) and the New Testament by the school of Yhoshua יהושע (Historical Jesus circa 00s) is instructive. Despite almost one thousand years separating them, the similarity between their views is striking.
Obviously Hai Gaon and Yhoshua belong to the same tradition of Tora תורה . The Tora is the first five books of the Tanakh (Hebrew Bible). “Tora” can also mean all of the commentary on it, thus be a synonym for “Judaism”.
These two teachers of Tora share the same unique technical terms and organize them according to the same conceptual paradigms. Allowing for the different concerns of their day and the different texts under scrutiny, these same elements recombine to form equivalent meanings.
For example, both Hai Gaon and Yhoshua use the technical term “salvation” ישועה to mean simultaneously:
• the return of the Children of Yisrael to the Land of Yisrael,
• the liberation of Yisrael from Non-Yisreli governments,
• and the personal resurrection of each meritorious member of Yisrael.
Indeed, both portray “salvation” as a national resurrection event.
Moreover, regarding paradigms, both insist there are, not one, but two separate resurrections. The first at the beginning of the Age of Mashiakh, and the second at the end.
For some reason, reading this unusual prediction from Hai Gaon about two resurrections filled me with intense joy. In any case, the common opinion of separate resurrections is remarkable.
They both refer to the same ongoing Tora tradition.
To compare the response letter on the topic of The Salvation by the school of Hai Gaon האי גאון (circa 1000s) and the New Testament by the school of Yhoshua יהושע (Historical Jesus circa 00s) is instructive. Despite almost one thousand years separating them, the similarity between their views is striking.
Obviously Hai Gaon and Yhoshua belong to the same tradition of Tora תורה . The Tora is the first five books of the Tanakh (Hebrew Bible). “Tora” can also mean all of the commentary on it, thus be a synonym for “Judaism”.
These two teachers of Tora share the same unique technical terms and organize them according to the same conceptual paradigms. Allowing for the different concerns of their day and the different texts under scrutiny, these same elements recombine to form equivalent meanings.
For example, both Hai Gaon and Yhoshua use the technical term “salvation” ישועה to mean simultaneously:
• the return of the Children of Yisrael to the Land of Yisrael,
• the liberation of Yisrael from Non-Yisreli governments,
• and the personal resurrection of each meritorious member of Yisrael.
Indeed, both portray “salvation” as a national resurrection event.
Moreover, regarding paradigms, both insist there are, not one, but two separate resurrections. The first at the beginning of the Age of Mashiakh, and the second at the end.
For some reason, reading this unusual prediction from Hai Gaon about two resurrections filled me with intense joy. In any case, the common opinion of separate resurrections is remarkable.
They both refer to the same ongoing Tora tradition.
Antiquity of Rabanim
(Vere, Stein Atle. @2011. “Antiquity of Rabanim”. brakha.blogspot.com.)
The medieval Hai Gaon האי גאון (circa 1000s) and the classical Yhoshua יהושע (Historical Jesus circa 00s) share specific details about the prophecies of the Mashiakh Age, despite being about a thousand years apart. The common tradition implies two things.
How truly part of the tradition of the Rabanim (Rabbis) Yhoshua is, and how truly ancient the tradition of the Rabanim is.
• Yhoshua believes in the Tora (Judaism). Yhoshua knows and teaches that stream of Tora that becomes the Tora of the later Rabanim. They refer to the same tradition. In other words, Yhoshua is Dati (an Orthodox Jew). His use of technical terms and paradigms refers to the Yhudi (Jewish) context of “Proto-Rabbinic” debates about Tora. Yhoshua has less to do with the later Notsri (Christian) context of theological dogmas, whose technical terms and paradigms refer to Greek philosophy.
• As the two share the same traditions, the New Testament itself is evidence the antiquity of the “oral tradition” of the Rabanim. Today historians often view the Rabani (Rabbinic) concepts of the Medieval Age as medieval innovations, and doubt claims of ancient traditions that pass from Rabi to Rabi by word of mouth. Yet the agreements of the classical New Testament and the medieval responses of Hai Gaon demonstrate the reliability of the transmission across the millennium. Unlike the oral traditions of some other cultures, the Rabani oral traditions refer to physical books, especially the Tanakh and the Talmud. Key passages within these written texts are themselves the mnemonics, to remind the next generation of Rabanim how to interpret these texts. By means of books, the ongoing oral tradition secures sufficient stability and consistency from one generation to the next, even without writing the interpretations themselves. Of course, Rabanim apply the Tora to current circumstances and innovate new understandings of the infinite Tora. Meanwhile there is also substantial continuity across time.
It is surprising these two persons would agree about curious details while a thousand years apart. It shows how Rabani Yhoshua is, and how ancient Rabanim are.
The medieval Hai Gaon האי גאון (circa 1000s) and the classical Yhoshua יהושע (Historical Jesus circa 00s) share specific details about the prophecies of the Mashiakh Age, despite being about a thousand years apart. The common tradition implies two things.
How truly part of the tradition of the Rabanim (Rabbis) Yhoshua is, and how truly ancient the tradition of the Rabanim is.
• Yhoshua believes in the Tora (Judaism). Yhoshua knows and teaches that stream of Tora that becomes the Tora of the later Rabanim. They refer to the same tradition. In other words, Yhoshua is Dati (an Orthodox Jew). His use of technical terms and paradigms refers to the Yhudi (Jewish) context of “Proto-Rabbinic” debates about Tora. Yhoshua has less to do with the later Notsri (Christian) context of theological dogmas, whose technical terms and paradigms refer to Greek philosophy.
• As the two share the same traditions, the New Testament itself is evidence the antiquity of the “oral tradition” of the Rabanim. Today historians often view the Rabani (Rabbinic) concepts of the Medieval Age as medieval innovations, and doubt claims of ancient traditions that pass from Rabi to Rabi by word of mouth. Yet the agreements of the classical New Testament and the medieval responses of Hai Gaon demonstrate the reliability of the transmission across the millennium. Unlike the oral traditions of some other cultures, the Rabani oral traditions refer to physical books, especially the Tanakh and the Talmud. Key passages within these written texts are themselves the mnemonics, to remind the next generation of Rabanim how to interpret these texts. By means of books, the ongoing oral tradition secures sufficient stability and consistency from one generation to the next, even without writing the interpretations themselves. Of course, Rabanim apply the Tora to current circumstances and innovate new understandings of the infinite Tora. Meanwhile there is also substantial continuity across time.
It is surprising these two persons would agree about curious details while a thousand years apart. It shows how Rabani Yhoshua is, and how ancient Rabanim are.
2011-04-27
Yhoshua and Kabala
(Vere, Stein Atle. ©2011. “Yhoshua and Kabala”. brakha.blogspot.com.)
One of the interests in brakha.blogspot.com is Yhoshua יהושע (Historical Jesus).
It is my personal opinion, Yhoshua is a “Tora-observant” “Orthodox Jew”, even by today standards of Halakha. I also feel he is one of the many Tsadikim צדיקים (literally “Altruists”), unusually holy individuals who show up here and there among the community of Yhudim (Jews).
Yhoshua is a Yhudi, ethnically, but spiritually too.
Natsrut נצרות (Christianity) sometimes misunderstands the teachings of Yhoshua, for the simple reason it sometimes misunderstands Yahadut יהדות (Judaism).
My positive view is difficult. On the one hand, Yahadut includes Rabanim (Rabbis) with serious criticisms against Yhoshua, including the possibility of idolatry. On the other hand, Natsrut includes church leaders who seem to denounce the authority of the Tora. All of this division requires explanation.
The topic fascinates me, involving God, Yhudim, ancient texts, archeology, reconstructing ancient realities, and so on. Plus, he is a hero of mine.
I plan to let Yhoshua “speak for himself” while providing the appropriate context of Kabala (Jewish spirituality). Whether Yhoshua truly believes in the Tora as the Rabanim understand it, may or may not become clear. I suspect he does, perhaps it may.
Meanwhile, Yhoshua can speak for himself. Of course, archeologists have no writings by his hand. But the writings by his students do survive.
Thus, when his students say, “Yhoshua says”:
• Usually it means the general idea of his teachings as far as his students can paraphrase him.
• Sometimes it means verbatim what he says because he formulates it for memorization.
• Sometimes it means ideas he never says, but takes for granted as true because this is the worldview that he shares.
• Sometimes it means ideas he never says, but his students invent it, when reusing some teaching for a new situation.
In sum, there is a “House of Yhoshua” sotospeak, a school of thought.
There is a good sense of the social impact that his teachings make. Of course, this same sense makes it reasonable to criticize the teacher because of the behavior of his students.
The “House of Yhoshua” is analogous to the “House of Hilel”. However unlike Hilel whose school disputes certain legal opinions of Halakha, Yhoshua accepts whatever Halakha prevails. What Yhoshua disputes is what satisfies the proper spiritual “intention” while doing Halakha. Thus, Yhoshua is specifically part of the ancient tradition of Kabala that discusses this and other similar concerns.
Kabala is the appropriate Tora context to understand and evaluate the teachings of Yhoshua. It is also necessary to view him as one of many spiritual teachers belonging to this tradition, whether he happens to advocate a majority opinion or a minority opinion.
One of the interests in brakha.blogspot.com is Yhoshua יהושע (Historical Jesus).
It is my personal opinion, Yhoshua is a “Tora-observant” “Orthodox Jew”, even by today standards of Halakha. I also feel he is one of the many Tsadikim צדיקים (literally “Altruists”), unusually holy individuals who show up here and there among the community of Yhudim (Jews).
Yhoshua is a Yhudi, ethnically, but spiritually too.
Natsrut נצרות (Christianity) sometimes misunderstands the teachings of Yhoshua, for the simple reason it sometimes misunderstands Yahadut יהדות (Judaism).
My positive view is difficult. On the one hand, Yahadut includes Rabanim (Rabbis) with serious criticisms against Yhoshua, including the possibility of idolatry. On the other hand, Natsrut includes church leaders who seem to denounce the authority of the Tora. All of this division requires explanation.
The topic fascinates me, involving God, Yhudim, ancient texts, archeology, reconstructing ancient realities, and so on. Plus, he is a hero of mine.
I plan to let Yhoshua “speak for himself” while providing the appropriate context of Kabala (Jewish spirituality). Whether Yhoshua truly believes in the Tora as the Rabanim understand it, may or may not become clear. I suspect he does, perhaps it may.
Meanwhile, Yhoshua can speak for himself. Of course, archeologists have no writings by his hand. But the writings by his students do survive.
Thus, when his students say, “Yhoshua says”:
• Usually it means the general idea of his teachings as far as his students can paraphrase him.
• Sometimes it means verbatim what he says because he formulates it for memorization.
• Sometimes it means ideas he never says, but takes for granted as true because this is the worldview that he shares.
• Sometimes it means ideas he never says, but his students invent it, when reusing some teaching for a new situation.
In sum, there is a “House of Yhoshua” sotospeak, a school of thought.
There is a good sense of the social impact that his teachings make. Of course, this same sense makes it reasonable to criticize the teacher because of the behavior of his students.
The “House of Yhoshua” is analogous to the “House of Hilel”. However unlike Hilel whose school disputes certain legal opinions of Halakha, Yhoshua accepts whatever Halakha prevails. What Yhoshua disputes is what satisfies the proper spiritual “intention” while doing Halakha. Thus, Yhoshua is specifically part of the ancient tradition of Kabala that discusses this and other similar concerns.
Kabala is the appropriate Tora context to understand and evaluate the teachings of Yhoshua. It is also necessary to view him as one of many spiritual teachers belonging to this tradition, whether he happens to advocate a majority opinion or a minority opinion.
Halakha
(Vere, Stein Atle. ©2011. “Halakha”. brakha.blogspot.com.)
The Tora תורה (“Instruction”) is the first five books of the Tanakh תנ״ך (Hebrew Bible). It establishes a legal system to govern the daily life of the Children of Yisrael בני ישראל . Yhudim יהודים (Jews) are part of Yisrael.
Later, the Book of the Talmud תלמוד (“Study”) arranges the court case by court case decisions of this legal tradition, continuing since the time of the Tora.
Halakha הלכה is the technical term for this Yhudi legal tradition. It literally means the way of “going”, the optimal way to discern and actualize the Mistvot מצות , the “commands” by God in the Tora.
Since the Bronze Age when God inspires the Seventy Shoftim (Judges) via Moshe (Moses), to peacefully resolve disputes among the Children of Yisrael, this ongoing legal system survives even today in the Modern Age, in the form of Rabanim (Rabbis).
During the Classical Age, after the Romans destroy the Temple of God in Yrushalayim (Jerusalem), the Book of the Mishna (literally “Recitation”) begins the process of writing down this legal tradition circa 200.
Near the end of the Classical Age, circa 500, the Talmud amends the Mishna to compile and prioritize the various legal opinions from the Classical Age and to cohere them with the Books of the Tora and the rest of the Tanakh (Hebrew Bible). The Talmud is the official and comprehensive application of the Tora for that age.
• Bronze Age − Moshe (Moses), Seventy Shoftim (Judges)
• Iron Age − Nviim (Prophets)
• Classical Age − Sanhedrin, Tanaim, Book of Mishna, Amorim, Book of Talmud
• Medieval Age − Gonim, Rishonim, Book of Mishne Tora
• Modern Age − Book of Shulkhan Arukh, Akharonim (whence today the streams of Judaism responding variously)
Since the origin when God authorizes the Seventy Shoftim of the Tora, these living persons who transmit this ancient legal authority are who decide the Halakha, not the books by themselves that certain authorities publish.
Notice, Kabala (Jewish spirituality) requires Halakha (Jewish legal tradition). God commands, and humans fulfill these commands. To carry out a command − a Mitsva מצוה − one must achieve both a spiritual intention to serve the compassion חסד of the Infinite − and a physical effort to do it via reallife actions.
The Tora תורה (“Instruction”) is the first five books of the Tanakh תנ״ך (Hebrew Bible). It establishes a legal system to govern the daily life of the Children of Yisrael בני ישראל . Yhudim יהודים (Jews) are part of Yisrael.
Later, the Book of the Talmud תלמוד (“Study”) arranges the court case by court case decisions of this legal tradition, continuing since the time of the Tora.
Halakha הלכה is the technical term for this Yhudi legal tradition. It literally means the way of “going”, the optimal way to discern and actualize the Mistvot מצות , the “commands” by God in the Tora.
Since the Bronze Age when God inspires the Seventy Shoftim (Judges) via Moshe (Moses), to peacefully resolve disputes among the Children of Yisrael, this ongoing legal system survives even today in the Modern Age, in the form of Rabanim (Rabbis).
During the Classical Age, after the Romans destroy the Temple of God in Yrushalayim (Jerusalem), the Book of the Mishna (literally “Recitation”) begins the process of writing down this legal tradition circa 200.
Near the end of the Classical Age, circa 500, the Talmud amends the Mishna to compile and prioritize the various legal opinions from the Classical Age and to cohere them with the Books of the Tora and the rest of the Tanakh (Hebrew Bible). The Talmud is the official and comprehensive application of the Tora for that age.
• Bronze Age − Moshe (Moses), Seventy Shoftim (Judges)
• Iron Age − Nviim (Prophets)
• Classical Age − Sanhedrin, Tanaim, Book of Mishna, Amorim, Book of Talmud
• Medieval Age − Gonim, Rishonim, Book of Mishne Tora
• Modern Age − Book of Shulkhan Arukh, Akharonim (whence today the streams of Judaism responding variously)
Since the origin when God authorizes the Seventy Shoftim of the Tora, these living persons who transmit this ancient legal authority are who decide the Halakha, not the books by themselves that certain authorities publish.
Notice, Kabala (Jewish spirituality) requires Halakha (Jewish legal tradition). God commands, and humans fulfill these commands. To carry out a command − a Mitsva מצוה − one must achieve both a spiritual intention to serve the compassion חסד of the Infinite − and a physical effort to do it via reallife actions.
2011-04-26
Hai Gaon − Significance
(Vere, Stein Atle. @2011. “Hai Gaon − Significance”. brakha.blogspot.com.)
(See also Hai Gaon − The Salvation − English)
(See also Hai Gaon − The Salvation − עברית)
Rav Hai Gaon is significant for a number of reasons.
Hai Ben Shrira האי בן שרירא is a Rav רב , a “Master” Teacher of Tora, and a Gaon גאון , a “Pride” of the Rabanim רבנים (Rabbis). During the Medieval Age, Gaon is the official title for the head of one of the founding Yshivot ישיבות (Academies) of the Talmud, in the region of Bavel (Babylon in today Iraq).
Hai Gaon heads the Yshiva in the town Pumbdita פומבדיתא (today Fallujah in Iraq). An other Yshiva is in the town of Sura סורא , farther south. Together, some centuries earlier at the end of the Classical Age, these two schools produce the Book of the Talmud תלמוד (literally “Study”). They centralize the education and legal authority of the Rabanim, whence all Yhudi (Jewish) cultures today.
The opinions of Hai Gaon are authoritative for the Tora tradition. He channels the collective legal authority of Halakha between the Rabanim of the Talmud and the Rabanim of the Rishonim. Rav Hai is the last Gaon and culminates the Era of the Gonim. He enjoys Rabani authority across the Yhudi world from Spain to India. His letters of response are prolific, in Hebrew, Aramaic, and Arabic, to answer the questions on various topics of Tora from other Rabanim.
Hai Gaon heads the Yshiva in Pumbdita that earlier helps compile the Talmud. In a way, he represents the Book of the Talmud itself. His immersion and mastery of Talmud studies, along with its ongoing legal applications in Medieval Bavel, embodies centuries of native Talmud culture. Its nuances, assumptions about the possible and the impossible, intuitions, and values. The letters of response by Hai Gaon express a totality of the worldview of the Talmud.
Image
• (Vere, Stein Atle. ©2011. Image: “Pumbdita”. Source of derivation. Google Maps. ©2011. http://maps.google.com/maps?hl=en&tab=wl, 2011.)
(See also Hai Gaon − The Salvation − English)
(See also Hai Gaon − The Salvation − עברית)
Rav Hai Gaon is significant for a number of reasons.
Hai Ben Shrira האי בן שרירא is a Rav רב , a “Master” Teacher of Tora, and a Gaon גאון , a “Pride” of the Rabanim רבנים (Rabbis). During the Medieval Age, Gaon is the official title for the head of one of the founding Yshivot ישיבות (Academies) of the Talmud, in the region of Bavel (Babylon in today Iraq).
Hai Gaon heads the Yshiva in the town Pumbdita פומבדיתא (today Fallujah in Iraq). An other Yshiva is in the town of Sura סורא , farther south. Together, some centuries earlier at the end of the Classical Age, these two schools produce the Book of the Talmud תלמוד (literally “Study”). They centralize the education and legal authority of the Rabanim, whence all Yhudi (Jewish) cultures today.
(Vere, Stein Atle. ©2011. Image: “Exile in Pumbdita”. brakha.blogspot.com.)
The opinions of Hai Gaon are authoritative for the Tora tradition. He channels the collective legal authority of Halakha between the Rabanim of the Talmud and the Rabanim of the Rishonim. Rav Hai is the last Gaon and culminates the Era of the Gonim. He enjoys Rabani authority across the Yhudi world from Spain to India. His letters of response are prolific, in Hebrew, Aramaic, and Arabic, to answer the questions on various topics of Tora from other Rabanim.
Hai Gaon heads the Yshiva in Pumbdita that earlier helps compile the Talmud. In a way, he represents the Book of the Talmud itself. His immersion and mastery of Talmud studies, along with its ongoing legal applications in Medieval Bavel, embodies centuries of native Talmud culture. Its nuances, assumptions about the possible and the impossible, intuitions, and values. The letters of response by Hai Gaon express a totality of the worldview of the Talmud.
Image
• (Vere, Stein Atle. ©2011. Image: “Pumbdita”. Source of derivation. Google Maps. ©2011. http://maps.google.com/maps?hl=en&tab=wl, 2011.)
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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