TheFalse MessiahsWho Mislead

 

The Jewish People!

 

Part3.

משיחי-השקר-שלהטעות-את-העםהיהודי

Moshiach'i Ha'Shaker Shala'hata'ot Et Ha'Am Ha'Yehudi.

 

“The great False Messiahs.” were Jesus Christ (Yeshu, Yashke, Yeshua,Yeshu Toledot), David Reubeni, Solomon Molchol, Sabbatai Zevi,Benjamin the Egyptian, Menachem, Simon Bar Kochba, Theudas, Moses from Crete, David Alroy, Abraham Abulafia, Nissim Ben Abraham, Asher Lammlein.

There were 40 + other false messiahs throughout history....

 

CONTENTS:

 

(1.) The Hereafter, The Messiah. Pages 367-378. Every Man's Talmud.

By A. Cohen. Copyright 1932. With commentary by Aminadav

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Rabino Aminadav Hinton. “Posekim Pesher”

הרב עמינדב הינטון. פוסקי פשר

 

Sh'mot 20. 2-5 2. Anochi Hashem Eloheicha Asher Hozatiekha M'Eretz Mitzrayim Me'Biet Avadim- I am Hashem Your G-d, who brought you out of the land of Egypt, out of Ha'Bais Avadim(House of slaves). 3. LoYeyeh Lekha Elohim Acherim Al Panai- YOU SHALL HAVE NO ELOHIM ACHERIM (Other gods, goddesses) IN FRONT OF MY FACE. 4. Lo Ta'aseh Pesel V'kal Temunah Asher Ba'Shomayim Mema'al Va'Asher Ba'Aretz Metachat Va'Asher Ba'Mayim Metachat La'Aretz- You shall notmake unto yourselves any PESEL(Idols, gods, images, relics, reliquaries, statutes, man gods), or any Temunah(representations) of anything that is in Shomayim (Firmaments, heaven, birds, clouds etc.) above, or that is in Ha'Aretz (The earth, the land) beneath, or that is inHa'Mayim (The water- dolphins, fish, whales, turtles etc.) under Ha'Aretz(The earth, the land).

 

 

5. LoTishtacheveh Lahem V'Lo Ta'avdim Ki Anochi Hashem Eloheicha El KannaPokad Aon Avot Al Banim Al Shiloshim Val Rebiim Lsonai- You shall notTishtacheveh (bow, serve, worship, allegiance, make gods out of) to them, nor serve them'; for I Hashem Eloheicha am an El Kanna (G-d of righteous verdict, translated to mean jealous G-d), visiting Ha'Avon Avot (The sins of the fathers upon the children) the third and fourth generation of them that hate me [Shunah- Disregard];

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The Hereafter, The Messiah. Every Man's Talmud. By A. Cohen.

Pages 367-378

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Whereas other peoples of antiquity placed their Golden Age in the dim and remote past, the Jews relegated it to the future. The prophets of Yisroel repeatedly allude to “Hamim Ha'Achronim -the latter days,” still unborn, as the period when the national greatness would reach its zenith. This hope took firm grip of the popular mind and grew not only in intensity, but as time proceeded, likewise in the marvels which its realization would bring to the world. The glorious future centered around the person of a Moshiach “an anointed one,” who would be deputed by G-d to inaugurate this new and wonderful era (Ha'Olam Ha'Bah Olamim). The Talmud had hundreds of references to the Moshiach and his mission, but we find only one teacher sounding a skeptical note. A fourth century Rabbi Hillel, declared: “Yisroel has no Messiah (yet to come) since He already enjoyed him in the days of Hezekiah.” (Sanh 98b).

  

He was taken for his remark. There may, however have been a section of the people who believed that the splendid reign of that king witnessed the fulfillment of Isaiah's Messianic Prophecies, because the Talmud expressly repudiates the thought. Why has the word Lemarbeh “the increase.” (Is. Ix, 7;in the Hebrew, 6) a final Mem as a middle letter? The Holy One, blessed be He wished to make Hezekiah the Messiah and Sennacherib Gog and Magog; but the attribute of justice spoke before Him, Sovereign of the Universe! Dovid, king of Yisroel, who composed so many songs and praises in Your honor, You have not made the Moshiach, and will you make Hezekiah the Moshiach for whom you have performed so many miracles and yet he did not compose one song for you!” (Sanh. 94a). Nevertheless, in the farewell scene between Rabbi Jochanan B. Zakkai and his Talmidim, he addressed the cryptic remark to them on his death-bed: “Prepare a seat for Hezekiah, king of Yehudah, who is coming” (Ber. 28b). His words are usually understood as foreshadowing the advent of the Moshiach; and if that be so, this eminent Rabbi of the first century identified him with Hezekiah. As will be seen, there was considerable vanity of opinion about the identity of the future Redeemer.

  

The belief was general that the sending of the Moshiach was part of the Creator's plan at the inception of the Universe. “Seven things were created before the world was created: (1.)ToraShebictav-The written law./Tora Ha'Cherut-The Tora of our freedom./Tora Ha'Shleimah-The perfecting Tora./Tora Shebelpeh-The Oral law./ Tora Chacham-The teachings of the wise./Torateinu-Our Tora! (2.) Repentance-Teshuvah. (3.)The Garden of Eden- Ha'Gan Eden. (4.)Gehinnom-Sheol. (5.) The throne of glory- Ha'Kasah Ha'Kevod. (6.) The Temple- Ha'Beit Ha'Mikdash/ Ha'Beit Ha'Rishon. (7.) And the name of Ha'Moshiach”

(Pes 54a).

 

In a latter work there is the observation: “From the beginning of the creation of the world Melech(King) Moshiach was born, for he entered the mind of Hashem before even the world was created” (Pesikta Rab, 152b).

 

Natural speculation was rife as to who the Moshiach would be, and Scriptural text were studied for enlightenment. On one point the Rabbis were unanimous, viz. He would be just a human being divinely appointed to carry out an allotted task. The [Scriptures] Talmud nowhere indicates a belief in “a superhuman Deliverer MAN-GOD” as the Moshiach

[That came from Greek Mythology as lesson 2 proved.]

 

Some authorities identified him with Dovid. The verse, “Afterward shall the children of Yisroel return and seek Hashem theirG-dandDovidtheir King” (Hos. 111,5), was interpreted thus: “The Rabbis declare, that is Melech Moshiach. If he is born from among the living, Dovid is his name; and if he be from among the dead, Dovid is his name” (p. Ber. 5a). This opinion was sharply challenged by the citation of another passage: “Great deliverance gives He to HisKing, and shows loving kindness(Gemilut Hasadim) to His Anointed [Moshiach], to Dovid and to his seed, for evermore' (Ps. Xviii, 50)- it is not written here 'to Dovid' but to Dovid and to his seed” (Lament. R. 1, 51). The prevailing belief was that Ha'Moshiach would be a [direct] descendant of the king, and a common designation for him in Rabbinic literature is “Ha'Ben Dovid-The son of Dovid.” [The CHRISTIANS/MESSY ANTIC CHRISTIANS

” MESSIANICS” tried extensively hard trying to make their NT passages of Yashke fit into being a direct descendant of Dovid, however “Yashke-Yeshu-Jesus-Jzeus,” has no direct blood line to Dovid since Yosef was not his father, his father was a Yosef named: Yosef Pandera].

 

Biblical passages which were interpreted in a Messianic [era to come, not a movement] sense afforded a variety of names by which he would be called. Certain Rabbinic Talmidim even exercised their ingenuity to discover for him a name similar to that borne by their teacher. “What is the Moshiach's name? Ha'Yeshiva of Rabbi Sheila said, 'Shiloh(The sent one), as it is written, “Until Shilohcome” (Gen. Xlix, 10).' Ha'Yeshiva of Rabbi Jannai declared, Hinnon(Hill), as it is said, His name shall be continued as long as the sun” (Ps lxxii, 17). Ha'Yeshiva of Rabbi Channina declared, 'Chaninah(Gracious), as it is said, “I will show you no favor” (Jer. Xvi, 13).' Others contend that his name is Menachem son of Hezekiah, as it is said, 'The comforter(Menachem) that should refresh my soul is far from me' (Lement. 1, 16).

 

The Rabbis maintain that his name is 'the leprous one(Ha'Mazorah Echad) of Ha'Yeshiva of Rabbi Judah the prince, as it is said, 'Surely he has borne our griefs, and carried our sorrows' yet we did esteem him stricken, smitten of G-d, and afflicted.

  

[Of course the CHRISTIANS, MESSIANIC “MESSY ANTIC” CHRISTIANS took this verse for their “Jesus”- dying, getting beat, bleeding and wounded. However one thing differs from that verse and there Jesus- HE HASN'T borne our GRIEFS or carried our SORROWS, the Moshiach that does this, takes our sorrows and our griefs“permanently” whereby we won't have any at all, this their Jesus has not accomplished. We are still in Golus, Antisemitism is still very ramped, we are still hated by the world, mistreated, and burdened with Ha'Chutz L'Aretz and trouble(Litrocha), conflict(Sitera), starvation(Ra'av), woes(Zarot), depravity(Shachitut), thus proving Mashiach has not come yet, and our griefs andsorrows has not been removed!!!!] (Is. Liii, 4).

 

Rab declared, The Holy One, blessed be He, will hereafter raise up for Yisrael another David, as it is said,' They shall serve Hashem their G-d and David their King, whom I will raise up unto them'(Jer. xxx, 9). It is not stated 'has raised' but 'will raise” (Sanh. 98b).

 

Other designations suggested for him are given in these extracts: “Rabbi Joshua B. Levi said, His name is Tzemach (The branch),' cf. Zech vi, 12. Rabbi Judan said, It is Menachem (Comforter). Rabbi Aibu said, the two are identical since the numerical value of the letters forming their names is the same” (p. Ber 5a). Rabbi Nachman asked

Rabbi Issac,' Have you heard when Bar Naphle (“son of the fallen”) will come? He said to him,' Who is Bar Naphle? He answered,' The Messiah.' The other asked,' Do you call the Messiah, Bar Naphle? He replied, 'I do, because it is written, “In that day will I raise up the tabernacle of Dovid that is fallen” (Amos ix, 11) “(Sanh 96b).

 

There is also another mentioning of one called: Moshiach Ben Yosef [Messiah son of Joseph]. The passage reads: 'They shall look unto me whom they have pierced; and they shall mourn for him as one mourns for his only son' (Zech. Xii, 10)” (Suk. 52a). “Son of Joseph,” like “Son of Dovid,” means a descendant of the ancestor of that name' and its origin is indicated in this citation: Our Father Jacob foresaw that the seed of Esau would only be delivered into the hand of the seed of Joseph, as it is said,' The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall burn among them and devour them' (Obad. 18)” (B.B. 123b).

 

[The CHRISTIANS/MESSIANIC “MESSY ANTIC” CHRISTIANS always apply this verse to their Jesus also- but they always forsake the prior verses that paint the picture of the preceding verses to come which clearly indicates whom the verses are talking about, so let me do so now. Verse 7. Hashem is going to save the tents of Yehudah and the glory of David of the inhabitants of Yerushalayim. Verse 8. In that day Hashem will defend the Jewish People who live in Yerushalayim and the feeble Jewish People shall be like David and the house of David, the descendants, “the Jewish People” shall be like Hashem, like the angels of Hashem before them. Verse 9. In that day Hashem will destroy Ha'Goyim(The Gentiles) that attackYerushalayim.Verse 10. Hashem Himself will pour on the house of Dovid and the Jewish People living in Yerushalayim His Ruach of Chen (Grace) and Tachanunim (Supplications); and they[The Jewish People] shall look upon “Me(Hashem” The Jewish People-in the prior verses indicated they were being killed by Goyim) whom they have pierced, killed ”(The Jewish People)” and they shall mourn for [The death of those Jewish People that died] and shall grieve in bitterness for his Bechor (Firstborn). Verse 11. In that day shall be great mourning in Yerushalayim, as the mourning of Hadad Rimmon in the valley of Megiddon etc. If you read the prior verses before creating a whole Theanporism Demigod, you will see the prior verses explain the verses to come. This is how

“The Jesus People deceive Jews” by cutting off verses andthe unlearned Jew becomes deceived, duped, stupefied-and leave Judaism for Paganism!]

 

The hope for the coming of Ha'Moshiach naturally become more fervent in the time of severe national eclipse. When the oppression of the conqueror grew intolerable, the Jews instinctively turned to the Messianic predictions contained in our Scriptures. Josephus records how, in the years immediately preceding the destruction of the Temple, men came forward claiming to be the Redeemer foretold by the prophets. A notable instance is afforded in the following century by Bar Kochba, or, as some named him, Bar Koziba, who led the revolt against Rome and was hailed by Rabbi Akiva as Ha'Moshiach. We are informed: “Rabbi Akiva expounded 'There shall come forth a star(Kochav) out ofJacob' (Num xxiv, 17) in the sense, 'There shall come forth Koziba from Jacob.' Rabbi Akiva beheld Bar Koziba he exclaimed, 'This is King Moshiach'; but Rabbi Jochanan B. Torta remarked, Akiva, grass will grow in your cheeks and still the son of Dovid will not have come'”

(p. Taan. 68d).

 

To hearten the people in their misery and encourage them to persevere in the face of the severest hardships, the Rabbis taught the doctrine that there will be “the travail of the Moshiach,” i.e. his coming will be attended by pangs of suffering in the same manner that a child is born at the cost of much pain to its mother. On the principle that the night is darkest before the dawn, they taught that the world would show signs of utter demoralization before his arrival and the conditions of life prove well nigh unbearable. Statements to this effect are: “In the generation in which the son of Dovid “Moshiach” will come youths will insult their elders-Ha'Zekenim, the old will have to stand up before the young, daughter will revolt against her mother, daughter in law against her mother in law, the face of the generation will be like the face of the dog for impudence, and a son will feel no shame in the presence of his father” (Sanh. 97a). “Meeting places (Beit Midrash, Shuls, Yeshivahs) for study will be turned into brothels, the learning of the scribes (Sofer Manhig) will decay and sin-fearing men will be contemned” (Ibid). “The son of Dovid will only come in a generation which is wholly innocent (Melah Chaf Mafeshah) or wholly guilty (Melah Asham)- wholly innocent, as it is said, 'Your people[Jews] shall be all righteous, they shall inherit the land forever' (Is. lx, 21); and wholly guilty, as it is said,' He saw that there was no man and wondered that there was no intercessor; therefore His[Hashem] own arm brought salvation unto him' (Ibid. lix, 16), and it is written, 'For my Mine own sake, for Mine own sake, will I do it' (Ibid. xlviii, 11)”

(Sanh. 98a).

 

“During the period of seven years in which the son of Dovid will come, in the first year the verses will be fulfilled,' I caused it to rain upon one city and caused it not to rain upon another city' (Amos iv, 7) In the second year the arrows of famine will be let loose. In the third year famine will be severe, and men, women, and children, and pious and righteous men will perish, and Tora will be forgotten by its plenty. In the fifth year there will be great abundance; people will eat, drink, and be merry, and Tora will return to its students. In the sixth year wars will occur, and at the conclusion of this seven year period the son of Dovid will come “

(Sanh. 97a). The time of his Hofa'ah- emergence will be particularly marked by political unrest, culminating in bitter warfare. “If you see the kingdoms contending with each other, look for the foot of the Moshiach.” Know that it will be so, because it happened thus in the days of Avrohom' (Gen. R. xLii, 4). This strife is symbolized under the term “wars of Gog and Magog” (see Ezek. Xxxviii). “Arise, O Hashem, confront him, cast him down' (Ps. Xvii, 13). Five petitions of 'arise' did Dovid address to the Holy One, blessed be He, in the Book of Tehillim. Four of them are in connection with the four kingdoms which he foresaw by the Holy Spirit would enslave Yisroel, and he besought Him to arise against each of them. The fifth concerned the kingdom of Gog and Magog which he foresaw would advance against in Yisroel in might; and he said to the Holy One, blessed be He, 'Arise, O Hashem; O G-d, lift up your hands' (Ps. X, 12), for we have no ruler but you to contend with it”

(Midrash as loc.; 66b).

 

The four kingdoms alluded to are specified in this extract: “When they[The Jewish People] be in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them, for I am Hashem their G-d (Lev. xxvi, 44)- I will not reject them' in the days of the Greeks, 'neither will I abhor them' in the days of Nebuchadnezar,' to destroy them utterly in the days of Haman (i.e. Persia),' to break my covenant with them' in the days of the Romans, 'for I am Hashem their G-d' in the days of Gog and Magog” (Meg. 11a).[ Another proof that Moshiach has not come is we have not seen as of yet this final war take place!]

 

An interesting reference to the subject occurs in this anecdote. “Rabbi Chanan B. Tachlipha sent this message toRabbi Joseph: I met a man holding a scroll written in the Hebrew square characters in the holy tongue. I asked him, 'Where did you get this?' He answered,' he was a mercenary in the Roman army and I discovered it among the Roman archives. There was written in it,' After 4,231 years from the creation of the world (i.e. CE 531), the world will be destroyed, partly by the wars of the sea monsters, partly by the wars of Gog and Magog, and then will the days of the Moshaich occur; and the Holy One, blessed be He, will not renew the world until after seven thousand years” (Sanh. 97b).

 

Other calculations of the time of his emergence are found in the Talmud, most of them indicating a date about the end of the fifth century. For example, Elijah told a rabbi, “Theworld will endure for at least eighty five Jubilees (i.e. 4,250 years) and in the last Jubilee the son of Dovid will come. “The Rabbi asked him, “Will he come at the beginning or end of the Jubilee?” He answered, “I do not know” (ibid). This yields a date between 440 and 490. “If a person, four hundred years after the destruction of the Temple (which occurred in CE 70), should ask you to purchase a field worth a thousand demarii for one demarius, do not buy it. There is a Rabbinic teaching: After 4,231 years from the creation of the world (i.e. CE 70) if a field worth a thousand demarii is offered for one denarius, do not but it” (A.Z. 9b) because the Moshiach will then come and land will cease to have value. Attempts to calculate “the end,” i.e. the time of the Moshiach's coming, were deprecated by the majority of the Rabbis on the ground that they raised hopes which were ultimately falsified. There is the emphatic warning: “Cursed be they who calculate 'the end,'because they argue that since 'the end' has arrived and the Moshiach has not come, he never will come; but wait for him, as it is said, ' Though it (the appointed time) tarry, wait for it' (Hab. 11, 3)” (Sanh. 97b). According to one opinion, “Yisroel will be redeemed in Tishri; another opinion is, they were redeemed from Egypt in Nisan and in Nisan they will be redeemed” (R.H. 11a). As against the belief that G-d had determined an exact date for there dawn of the Messianic era, there grew up another doctrine that the date was not fixed but would be affected by the conduct of the Jewish people. That thought was read into the worlds, ' I Hashemwill hasten it in its time” (Isa lx, 22), which were explained in this sense: “If you are worthy I will hasten it; if you are not worthy it will be in its time” (Sanh. 98a). We likewise read such utterances as: “Great is repentance because it brings the Redemption near” (Joma 86b); “All the ends have passed and the Moshiachhas not come; it depends only upon repentance and good deeds” (Sanh. 97b); “If Yisroel repented a single day[unified], immediately would the son of Dovid come. If Yisroel observed a single Shabbos properly, immediately would the son of Dovid come.”

(p. Taan. 64a); “If Yisroel were to keep two Shabbos according to the Tora, they would be redeemed forthwith” (Shab. 118b).

 

Imagination ran riot in the attempt to envisage the world as it will appear under the transforming hand of Ha'Moshiach. The productivity of nature will be increased to a marvelous degree. “Not like this world will be the World to Come- Ha'Olam Ha'Bah-

Ha'Olam Ka'Asher Ha'Moshiach Yavo. In this world one has the trouble to harvest the grapes and press them; but in the World to Come a Jewish person will bring a single grape in a wagon or a ship, store it in the corner of his house, and draw from it enough wine to fill a large flagon, and its stalk will be used as fuel under the pot. There will not be a grape which will not yield thirty measures of wine (Keth. 111b). “As in this world grain is produced after six months and trees grow fruit after twelve months, in the Hereafter grain will be produced after one month and trees will grow fruit after two months. “Rabbi Jose said, In the Hereafter grain will be produced after fifteen days and trees will grow fruit after one month”

(p. Taan. 64a). Still more extravagant are the remarks: “In the Hereafter(Lahalan) the land of Yisroel will grow loaves of the finest flour and garments of the finest wool; and the soil will produce wheat of ears of which will be the size of two kidneys of a large ox” (Keth. 111b); and “In the Hereafter Jewish women will bear children[painlessly with ease] daily and trees will produce fruit daily” (Shab 30b). An elaborate description of the effect which the Messianic era will have upon the state of the world is contained in this extract: “Ten things will the Holy One, blessed be He, renew in the Hereafter: (1.) He will illumine the world; as it is said, 'The sun shall be no more your light by day, neither for brightness shall the moon give light unto you; but Hashem shall be unto you an everlasting light' (Is. Ix, 19), Is, then, man able to gaze upon the Holy One, blessed be He! But what will He do to the sun? He will illumine it with forty nine parts of light; as it is said, 'The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold the light of seven days' (Ibid. xxx,26). Even when a person is ill, the Holy One, blessed be He, will order the sun to bring him healing; as it is said, 'Unto you[The Jewish People] that fear My name shall the sun of righteousness arise with healing in his [Hashem's] wings' (Mal iv. 2). (2.) He will cause the running water to issue from Jerusalem, and whoever has an ailment will find healing there; as it is said, 'Every thing shall live where ever the river goes (Ezek. Xlvii, 9) (3.) He will cause trees to produce their fruit every month and all persons will eat of them and be healed; as it is said, 'It shall bring forth new fruit every month... and the fruit thereof shall be for food, and the leaf thereof for healing (Ibid 12). (4.) All ruined cities will be rebuilt and no waste places will remain in the world. Even Sedom and Amorrah will be rebuilt in the Hereafter; as it is said, 'Your sisters Sedom and her daughters shall return to their former estate' (Ibid. xvi, 55) (5.) He will rebuild Jerusalem with sapphires: as is said, I will lay your foundations with sapphires' (Isa. Liv, 2) and ' I will make your pinnacles of rubies (Ibid. 12), and those stones will shine like the sun so that idolaters (Pagans, Idol serving Goyim, such as Christians, Messianic Christians) will come and look upon the glory of Yisroel, as it is said, 'Nations shall come to your light' (Ibid ix ,3). (6.) Peace will reign throughout nature, as it is said, 'The cow and the bear shall feed together'

(Ibid xi 7). (7.) He will assemble all beasts, birds, and reptiles, and make a covenant between them and all Yisroel; as it is said, 'In that day will I make a covenant for them with the beasts of the field; etc. (Hos. 11, 18). (8.) Weeping and wailing will cease in the world; as it is said, 'The voice of weeping shall be no more heard in her (Yisroel, The Jewish People)'

(Is. Lxv ,19). (9.) Death will cease in the world; as it is said, 'He(Hashem) has swallowed up death for ever' (Ibid. xxv, 8). (10.) There will be no more sighing, groaning, or anguish, but all will be happy; as it is said, 'The ransomed ofHashemshall return and come with singing to Zion' (Ibid. xxxv, 10)” (Exod. R. xv, 21).

 

The Jewish Moshiach will inaugurate a time of abiding peace and happiness and contentment is naturally stressed. “Not like this world is the World to Come. In this world, on hearing good tidings one utters the benediction, 'Blessed is He who is good and does good,' and on hearing bad tidings, 'Blessed be the true Judge; but in the World to Come one will only have occasion to say, “Blessed is He Who is good and does good” (Pes. 50a) “While in this world one man builds and another uses it out, one man plants and another eats the fruit, with regard to the Hereafter what is written? 'They shall not build and another inhabit, they shall not plant and another eat... they shall not labor in vain, nor bring forth for calamity' (Is. Lxv , 22f)” (Lev. R. xxv, 8). “Come and see: all whom the Holy One, blessed be He, smote in this world He will heal in the Hereafter. The blind will be cured; as it is said, 'Then the eyes of the blind shall be opened ' (Is. xxxv,5). The lame will be cured; as it is said, 'Then shall the lame man leap as a hart' (Ibid. 6)” (Gen. R. xcv, 1). “The Holy One, blessed be He, said, In this world through the evil impulse (Ha'Yetzer Rah) My creatures [Jewish People some have followed delusions, false messiahs] have split up and become divided into seventy languages; but in the World to Come they will all combine to call upon My name and serve Me(Hashem); as it is said, 'For then will I [Hashem] turn to the [Jewish] peoples a pure language

[Ivrit Kodesh, Shafah Tahorah,Leshon Ha'Kodesh-The Hebrew Holy tongue], that they may all call upon the name of Hashem [Not other gods, false messiahs, but Hashem], to serve Him with one consent' (Zeph. 111, 9)” (Tanchuma Noach 19).

 

Chief of all will Yisroel be blessed by the coming of Ha'Moshiach. His oppression by a hostile world will end and he will be restored to the position of eminence designed for him by Hashem. “You brought a vine out of Egypt' (Ps. Lxxx,8). As the vine is the lowliest of trees and yet rules over all the trees, so Yisroel is made to appear lowly in this world but will in the Hereafter inherit the world from end to end. As the vine is at first trodden under foot but is after wards brought upon the table of kinds, so Yisroel is made to appear contemptible in this world, as it is said, 'I am become a derision to all my [Jewish] people' (Lament. 3, 14); but in the Hereafter Hashem will set him[“The Jewish People”] on high, as it is said,' Kings shall be your nursing fathers' (Is. xlix, 23)” (Lev. R. xxxvi, 2). “The Holy One, blessed be He, said to Yisroel, In this world I set before you blessings and curses, good fortune and disasters, but in the World to Come (Ha'Olam Ha'Bah) I will remove from you the curses and disasters and bless you, so that all who behold you [The Jewish People Alone!!!!] will declare you to be a people of the blessed” (Tanchuma Reeh 4).

 

So striking will be the change in Yisroel's fortune that many “Non-Jews” will attempt to join the Community, but will have to be rejected because there motive is not disinterested. “In the Hereafter “the gentile peoples” will come to be made proselytes, but we will not accept any of them' for there is a Rabbinic dictum, Noproselytesare to be accepted in the days of theMessiah” (A.Z. 3b). Why?

 

[If a gentile is going to become a Ger, a convert, He/She can only do so in this life, in this world. The time for decision is now, while the Jew remains in exile, is there room for the gentile to come to Hashem, to come to Judaism, to come to Tora! After the Moshiach has come there will not be any need for Tikun for it would have already happened prior to the coming of Moshiach. When the Moshiach comes He will come for THE JEWISH PEOPLEONLY which will include those who became Jews while the Jew remains in Golus. The job of Moshiach is to establish for the Jewish People order, our peace, in our land. What need would there be in receiving gentiles then, in an era when correction is no longer needed! We need Geulah B'Rachamim (Redemption) today, we won't need it then. Today we need Shalom, Bitachot, Ha'Ginah, Kabbalah, La'Omi, Ulhatachbal Chavrati- peace, safety, protection, acceptance, national and social admittance. Then we won't need it! Today a gentile can come out of true sincerity to “The G-d of Yisroel.” out of love, when the Moshaich comes, they will be trying to come out of fear, of dying in there Pagan observations! If a Jew becomes lost it is because He went after the gods of the nations, instead of remaining faithful to “The G-d of Yisroel.” Which is why it is crucial today, now, to desperately reach unto those Jews, our Jewish People lost in Chillul Hashem- profanation, paganism, blasphemy, idolatry! Because if the Moshiach comes today they will be lost, it would not be Hashem that caused them to be lost, but themselves!!!!!!!!!!!!!!!

  

Thus says Hashem Tzva'os: In those days it shall come to pass, that Asarah Anashim (Ten Goyim Men) out of Kol Leshonot Goyim (All the tongues of the nations) shall take hold, even take hold of the hem of the Tzitzit Katan of a Jew, saying, Let us go with you; for we have heard that Elohim is with you- Zechariah 8. 23 “This is right before Moshiach comes.”]

 

Another confirmed belief was that the Moshiach would effect the reunion of the tribes of Yisroel. While we find the teaching, “The ten tribes will have no share in the World to Come” (Tosifta Sanh. XIII, 12), the Talmud usually takes the opposite view. By appealing to such texts as Is. XXVII, 13 and Jer. Iii, 12, the Rabbis enunciated the doctrine of the return of the lost ten tribes (Sanh. 110b) “Great will be the day when the exiles of Yisroel will be reassembled as the day when heaven and earth were created” (Pes. 88a). A law of nature will even be miraculously suspended to assist this great reunion. “In the present world when the wind blows in the north it does not blow in the south, and vice versa; but in the Hereafter, with reference to the gathering together of the exiles of Yisroel, the Holy One, blessed be He, said, I will bring a north-west wind into this world which will affect both directions; as it is written,

'I will say to the north, Give up; and to the south, Keep not back; bring, My sons from far, and My daughters from the end of the earth' (Is. Xliii, 6)” (Midrash to Esth. 1, 8). The regathering of the tribes will be preceded by another wondrous event, viz. The restoration of the Holy City. “If a man tells you that the scattered exiles of Yisroel have been gathered together without Jerusalem having been rebuilt, do not believe him, for thus is it written, 'Hashem does build up Jerusalem' (Ps. Cxlvii, 2), and then 'He gathered together the outcasts of Yisroel (Ibid). The Israelites spoke before the Holy One, blessed be He, “Adonai of the Universe! Was not Jerusalem previously built and then destroyed? He said to them, 'On account of your iniquities it was laid waste and you were exiled from it; but in the Hereafter I will rebuild and never destroy it again “(Tanchuma Noach 11). Included in the rebuilding of Jerusalem will be the re-establishment of the Temple. This belief was deduced from several texts: “The beloved of Hashem shall dwell in safety by Him' (Deut xxxiii, 12), i.e. the rebuilding of the first Temple;' He covered him all the day long, 'i.e. the building of the second Temple; and he dwelled between His shoulders; i.e. the Temple rebuilt and perfected in the Hereafter (Sifre Deut 352; 145b). “That I may tell you that which shall befall you in the latter days' (Gen. Xlix, 1). Jacob showed his sons the rebuilding of the Temple” (Gen. R. xciii, 2). We likewise have the observation: “The Holy One, blessed be He, said, I am He that made the Temple into a heap of ruins in this world, and I am He that will make it a thing of beauty in the World to Come.... He will rebuild the Temple and cause His Shechinah to abide there” (Midrash to Cant. 4,4). The new Temple will not play quite the same part in the life of the people as did the previous structures, because, sin having been abolished, there will be no need for expiatory sacrifices. The feeling of gratitude which will fill all hearts will make at least one class of sacrifice necessary. “In the Hereafter all offerings will cease except the thanksgiving offering which will never come to an end “(Pesikta 79a).

[This is not the conclusive decision towards offerings and sacrifices in the World to Come].

 

Since the Messianic era [The end of days- Ha'Acharit Yamim] will bring such great happiness, it is only right that the good who have passed away should be allowed to participate in it and the wicked excluded. Consequently the belief grew that the coming of the Moshaich would be distinguished by the resurrection of the dead if they had been worthy of this reward. As for them who live unworthy, “Near to the days of the Messiah a great pestilence will come upon the world in which the wicked will die” (Cant. R. to 2, 13). The Moshiach will only produce one result, viz. The freeing of Yisroel from his oppressors; and for the abolition of the various ills to which man is heir he will have to wait until he departs from this life. “There is no difference between this world and the days of the Moshiach except the servitude of the heathen kingdoms alone; as it is said, 'For the poor shall never cease out of the land' (Deut. xv ,11)” (Ber 34b), i.e. not even in the Messianic era. Many Rabbis believed that the period of the Messiah was to be only a transitionary stage between this world and the World to Come, and opinions differed on the time of its duration.

 

“How long will the days of the Messiah last? Rabbi Akiva said, forty years, as long as the Israelites were in the wilderness. Rabbi Eliezer Ben Jose said, A hundred years.

Rabbi Berechya said in the name ofRabbi Dosa, Six hundred years.Rabbi Judah the Prince said, Four hundred years, as long as the Israelites were in Egypt.Rabbi Eliezer Ben Hyranus said, A thousand years.Rabbi Abbahu said, Seven thousand years; and the Rabbis generally declared, Two thousand years” (Tanchuma Ekev 7).

 

Other versions read: “Rabbi Eliezer said, The days of the Messiah will be forty years.

Rabbi Eleazar Ben Azariah said, Seventy years. Rabbi Judah the Prince said, Three generations “ (Sanh 99a).Rabbi Eliezer said, The days of the Messiah will be forty years. Rabbi Dosa said, Four hundred years. Rabbi Judah the Prince said, Three hundred and sixty five years. Rabbi Abimi Ben Abbahu said, Seven thousand years. Rabbi Judah said in the name of Rab, As long as the world has already lasted. Rabbi Nachman Ben Isaac said, As long as from the days of Noah up to the present “ (Ibid). “It was taught in the School of Elijah, The world will endure six thousand years- two thousand years in chaos, two thousand with Tora, and two thousand years will be the days of the Moshiach “

(Ibid 97a).

  

Whenever the Moshiach comes, the one thing we know for certain, absolutely is Moshiach has not come yet!