mashiach ben ephrayim

MASHIACH

BEN EPHRAYIM The Messiah the son of Ephraim

Note: YHWH is “God’s” name without the vowels and is pronounced in various ways - as

Yahweh, Yahuweh, Yahveh, Yehovah, etc.

Mashiach ben Ephrayim

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Introduction

In an earlier publication by this ministry entitled The Mashiach we had

announced that a King is about be born in the House of Ephraim, among

the lost ten tribes of Yisra’el that are scattered among the goyim (the

Gentile nations of the world).

It would be appropriate for me to start this Midrash by quoting the

important announcement we made in that publication:

“What I am about to show you will not be found anywhere in any book or commentary in both camps because this revelation is for this time and

the signs are here to confirm it. It is as follows; A King is about to be born in the House of Ephraim! In the first Covenant all of the prophecies

of the first advent pointed to a King being born in Yisra’el in the House of

Yahudah (Judah) and were fulfilled to the letter in Mashiach ben Yosef (Joseph) but in a few of these pinnacle prophecies there is something very

remarkable – a hidden pearl. In the final advent, the Mashiach will be born among the scattered peoples of Yisra’el – He will have the DNA of both

Houses signifying his unilateral role as Messiah of Yahudah and Ephraim (Yisra’el) and be a man immersed and versed in the Torah and the

Scriptures resident among Ephraim. We will start with the prophecy of Yeshayahu (Isaiah) 59:20.

“And the Redeemer shall come to Tzion, and to them that make teshuvah

from transgression in Yaakov, says .” You will notice that I highlighted the proposition “to” and this is because

I need to show you how it is misquoted in Romiyah (Romans) 11:26-27 in the New King James Version. Due to a blindness that came over

Christendom in the matter of the final coming, through misunderstanding of the text and outlandish interpretations, these verses are rendered as:

“The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; For this is My covenant with them, When I take away their

sins.”


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There are actually two important differences: (1) Romiyah (Romans) says

the Messiah will come out of Zion while Yeshayahu (Isaiah) says the Messiah will come to Zion; (2) Romiyah says that the Redeemer is coming

to banish ungodliness from Yaakov while Yeshayahu says the Redeemer will banish ungodliness from Yaakov who have turned from their

transgression. This subtle change in one word makes a huge difference in the meaning of the prophecy.

What this verse in Yeshayahu shows is that the Mashiach will come from

outside Yisra’el and will be coming to those who have performed teshuvah (repentance) in Yaakov or more specifically to both Houses of Yisra’el,

whereas in the first advent He came out of Yahudah and preached teshuvah among them (Mattityahu (Matthew) 4:23, 9:35; Luka (Luke) 4:43, 8:1,

9:11).

Another remarkable prophecy is Hoshea (Hosea) 11:1 which states:

“When Yisrael was a Child, then I loved Him, and called My Son out of Mitzrayim.”

In this prophecy the Mashiach will come out of Mitzrayim or Egypt,

hence the reference “[I] called my Son out of Mitzrayim”. In the remez level (the hint or esoterical meaning) this is a reference to the Mashiach coming

out of the House of Ephraim or Yisra’el - this is also an example of prophetic mystery and sovereignty.

Indeed the rest of the prophecy is addressed specifically to the House

of Ephraim (Yisra’el) calling them to make teshuvah and prepare for the Mashiach. The prophecy of Bamidbar (Numbers) 24:17 which traditionally

is about a Messiah coming out of Yahudah, could equally be applied to a Mashiach coming out of Ephraim:

“I shall see Him, but not now: I shall see Him, but not near: there shall come a Cochav out of Yaakov, and a Scepter shall rise out of Yisrael, and

shall smite the corners of Moav, and destroy all the children of Sheth.”

The reference to Yisra’el could mean any tribe.

In his first appearance the Mashiach centred his work on Yahudah and commissioned his talmidim to go to the lost tribes. In this final hour the

order will be reversed and the Mashiach is commissioned to begin his work on Ephraim and then return to Yahudah to reunite the family of Yisra’el in

line with the “two-stick prophecy” of Yechezkel (Ezekiel) 37 and “last-shall-be-first prophecy” of Mattityahu (Mathew) 20:16. The fact is the majority

of Yisra’el is not in Yahudah or in the land of Israel today but are still among the nations of the world, near and far. There are literally billions of

Avraham’s and Yaakov’s descendants among the goyim whom the Mashiach

will identify with and lead to Yerushalem in a second exodus. The TaNaK is


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embellished with prophecies, too numerous to quote here, of the lost tribes

returning to Yerushalem and who is expected to lead them in this final exodus? You guessed it.

Let us look at one final verse from the book of Mattityahu, another

pinnacle revelation of the Scriptures:

“See, your Bayit is left to you desolate. For I say to you, You shall not see Me again, until you shall surely learn to say, Baruch Haba BeShem aAdon

“ Mattityahu (Matthew) 23:38-39.

Luka (Luke) 19:36-40 records the crowd shouting the Set Apart Name

during Yeshua’s triumphal entry into Yerushalem. Out of the above incident came forth one of the greatest prophecies in the Renewed Covenant;

Yeshua said unless Yahudah again learns to say the Set Apart Name of YHWH, He will not come back to Yerushalem as He proclaimed “...Baruch

Haba BeShem HaAdon ”. This Scripture directly connects the final advent of the Mashiach to the

restoration of the Name of YHWH. Our ministry has studied the prophecies concerning the restoration of the Name of YHWH as it is explained in our

book YaHuWeH Exposition of the Name, and the prophets speak of the Name being restored first among the gentiles - the lost House of Yisra’el,

where I see the Mashiach beginning his mission. With the prohibitions in

the House of Yahudah against speaking the Set Apart Name; Yeshua is warning them that He would not return to Yahudah until they learn to speak

the Name. Incidentally the lost tribes of Yisra’el are already speaking the Name and the Rabbi’s will continue to enforce their ban without any

justification from the Law of Moshe.

This ministry is convinced

that the signs are now upon us,

that Mashiach ben Ephrayim

(Ephraim) will be born this

year during the month of

Tishri at or around the

sighting of the last blood

moon in the Jewish year

5576 (2015). We understand

that there are numerous

prophecies and interpretations of the blood moon sign alluding to a war in

Israel; there is talk of a meteorite hitting the earth; a mysterious planet

called Nibiru pulling the earth off orbit; the earth’s magnetic field

collapsing; the collapse of the US dollar and economy and the rapture and

other similar events.


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In our research of the timeframe of prophetic events we have yet to

arrive at the time of the start of Yaakov’s troubles (the Tribulation hour)

because this destruction cannot precede the coming of Messiah Ephraim

whose mission it is to begin the construction of the Kingdom. Time will show

who is right in this matter and who speaks the truth.

Messiah Ephraim in Jewish teaching is a distinct person from Messiah

ben Dawid (David) that Christianity and Islam are expecting. There are in

fact four messianic figures expected at this time in Jewish literature that

are conspicuous in the Hebrew Scriptures and are reviewed below.

The Four Messianic Figures

Jewish tradition alludes to four messianic figures. Called the Four

Craftsmen, each of them will be involved in ushering in the Messianic age.

They are mentioned in the Talmud and the Book of Zecharyah (Zechariah).

The Gemara understands the four craftsman of Zecharyah (Zechariah) 2:4

as Mashiach ben Dawid (David) and Mashiach ben Yosef (Joseph), Eliyahu

(Elijah), and the “haKohen Tzedek” - the Righteous Priest (Sukkah 52b).

The great Jewish Scholar and teacher Rabbi Shlomo also called Rashi

(1040-1105) in his commentary on the Talmud gives more details. Rashi

explains that Messiah ben Yosef (Joseph) is called a craftsman because he

will help rebuild the temple. Moses Ben Maimon (Maimonides), also called

Rambam (1135-1204), also commented on Messiah ben Yosef’s rebuilding

of the temple.

The roles of the Four Craftsmen are explained in Jewish writings. Eliyahu

(Elijah) will be the herald of the eschaton. If necessary, Messiah ben Yosef

(Joseph) will wage war against the evil forces and die in combat with the

enemies of Eloah (God) and Yisra’el. According to Saadia Gaon the need for

his appearance will depend on the spiritual condition of the Jewish people.

In the Sefer Zerubbabel and later writings, after his death a period of great

calamities will befall Yisra’el. Eloah will then resurrect the dead and usher

in the Messianic Era of universal peace. Messiah ben Dawid (David) will

reign as a Jewish king during the period when YHWH will resurrect the dead.

With the ascendancy of Rabbinic Judaism the Righteous Priest has largely

not been the subject of Jewish messianic speculation. Most Jews believe

that the Third Temple will be built during this era.


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Other Jewish writings also mention the four messianic figures, e.g.:

Pesikta de-Rav Kahana 5.9 lists the four craftsmen as Elijah, the King

Messiah, Melchizedek and the Anointed for War;

Song of Songs Rabbah lists the four craftsmen as Eliyahu (Elijah), the

King Messiah, Melchizedek and the Anointed for War;

Yalkut Shimoni 569 lists the four craftsmen as Eliyahu (Elijah),

Messiah ben Dawid (David), Righteous Priest and Messiah ben Yosef

(Joseph);

Pesikta Rabbati 15.14/15 lists the four craftsmen as Elijah, the King Messiah, Melchizedek and the Anointed for War. Pesikta Rabbati

references an Ephraim Messiah rather than a Messiah ben Ephrayim

(Ephraim). It has been argued that this text may not refer to the Messiah ben Yosef but rather to the Messiah ben David (Dawid); and

Tanna Devei Eliyahu, and the Talmud list the four craftsmen as Eliyahu, Messiah ben Dawid, Righteous Priest and Messiah ben Yosef.

Numbers Rabbah 14.1 provides a similar list but one where the Righteous Priest has been replaced, giving the final list as: Eliyahu,

Redeemer from Dawid, War Messiah from Ephraim, and Messiah from Manasseh.

These four characters are also metaphorically referred to in Scripture

as: the four spirits in the book of Yechezkel (Ezekiel) 37:9; the four

carpenters in Zecharyah (Zechariah) 1:20; the four winds in Mattityahu

(Matthew) 24:31 and the four angels in Gilyahna (Revelation) 7:1.

As can be clearly seen in the above, Messiah ben Ephrayim (Ephraim)

is a distinct messiah and has a central role to play in the end time

prophecies and in the restoration of Yisra’el. I shall now examine the Jewish

writings concerning this Mashiach.

Mashiach ben Ephrayim Several sources in Hebrew literature identify Mashiach ben Ephrayim

(Ephraim) as a distinct messianic figure. He is interchangeably known as Mashiach ben Yosef (Messiah the son of Joseph) because he will literally be

the son of a man called Yosef. The designation of his title as Messiah ben Yosef speaks of his family line being associated with the gentiles as was

Yosef in the Torah married to a gentile.

This will not be the same figure as Messiah Yeshua (Jesus), the son of

Yosef, in the Christian gospels because Jewish writings teach that this messiah will appear at end of days and will be killed in a battle in Jerusalem

and will be resurrected by Mashiach ben Dawid (David). Neither will this be Eliyahu (Elijah) who is forecasted in Christian writings who is also martyred

at this time.


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Gabriel’s Revelation

Gabriel's Revelation is a stone tablet found near the Dead Sea in Israel that dates to the late 1st Century C.E. The text is written in ink. The

inscription is in a poor state of preservation. The meaning of the legible text is still a matter of scholarship.

The text seems to talk about a messianic figure from Ephraim who will break evil before righteousness by three days. Later the text talks about a

“prince of princes” a leader of Yisra’el who is killed by the evil king and not properly buried. The evil king is then miraculously defeated. The text seems

to refer to Yirmeyahu (Jeremiah) Chapter 31.

The choice of Ephraim as the linage of the messianic figure described in the text seems to draw on passages in Yirmeyahu (Jeremiah), Zecharyah

(Zechariah) and Hoshea (Hosea).

This messiah is not remotely related to the messiah that Christianity

awaits because the Christian Messiah who is to come is not defeated and does not die in Jerusalem.

Talmud

The Talmud is a central text of Rabbinic Judaism. It is believed to have been composed around 200-500 C.E. and their two collections, the

Babylonian Talmud, and the Jerusalem Talmud.

Babylonian Talmud Sukkah 52a records of a dispute between Rabbi Dosa ben Harkinas and other unnamed rabbis. Rabbi Dosa takes Zecharyah

(Zechariah) 12:10 to apply to the mourning for Messiah ben Yosef (Joseph),

while the other rabbis think the mourning is for the evil inclination. The talmudic redactor sides with Rabbi Dosa: the mourning is for Messiah ben

Yosef. (Mourning the Evil Inclination, he adds, would be absurd.) It then speaks of how Ben Yosef’s death frightens Messiah ben Dawid (David), so

that he urgently prays for his life to be spared. The Jerusalem Talmud Sukkah 5:2 also mentions Messiah ben Yosef.

Babylonian Talmud Sukkah 52b presents the Four Craftsmen. Each has

a role to play in the ushering in of the messianic age, and they are listed as Eliyahu (Elijah), Messiah ben Dawid (David), Righteous Priest, and

Messiah ben Yosef.

Targum

Targumim were spoken paraphrases, explanations, and expansions of the Jewish scriptures that a Rabbi would give in the common language of the listeners. They date to the period between 100 BCE and 300 CE.


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The common Targum for Zecharyah

(Zechariah) 12.10 is non-messianic. However, In the Jerusalem Targum to Zecharyah

(Zechariah) 12.10, Messiah ben Ephraim is slain by Gog. In the Islamic era Targum

Pseudo-Jonathan to Shemoth (Exodus) 40.9-11, three messiahs Messiah ben Dawid

(David), Messiah ben Ephrayim (Ephraim) and Eliyahu (Elijah) are listed. Messiah ben

Ephraims' death is not mentioned. The Targum on Song of Songs 4.5 compares Messiah ben Dawid and Messiah ben Ephraim to Moshe (Moses)

and Aaron. All of these Targum refer to Messiah ben Ephraim rather than Messiah ben Yosef.

Sefer Zerubbabel

Sefer Zerubbabel, also called the Book of Zerubbabel or the Apocalypse

of Zerubbabel, is a medieval Hebrew apocalypse written at the beginning of the 7th century C.E. in the style of biblical visions (e.g. Daniyel (Daniel)

Yechezkel (Ezekiel) placed into the mouth of Zerubbabel. It narrates the struggle between Armilus and the Messiah whose name is Nechemyah

(Nehemiah) ben Hushiel ben Ephraim ben Yosef (Joseph). He will precede Menahem ben Ammiel identified as the future Messiah ben David. The Sefer

Zerubbabel mentions Gog and Armilos rather than Gog and Magog as the enemies. In the Sefer Zerubbabel a celestial Temple is built in heaven and

then lowered to earth.

Otot ha-Mašiah (Signs of the Messiah)

Another medieval Hebrew apocalypse, the Otot ha-Mašiah, also casts Nechemyah (Nehemiah) ben Hushiel as the Messiah ben Yosef (Joseph). It gives a less historically linked account but is also thought to be dated to

the beginning of the 7th century CE. In addition, two other works from the same time period the ’Otot of R. Shimon b. Yohai’ and ‘Ten Signs’ both

mention Nechemyah (Nehemiah) as the Messiah ben Yosef. They are both similar to ’Otot ha-Mašiah (Signs of the Messiah) and both give ten signs

of the coming of the Messiah, and both mention that Nechemyah (Nehemiah) will confront Armilos with a Torah scroll.

Nistarot (Secrets of) R. Shimon b. Yohai

Dated after the fall of the Umayyad in the 8th century CE this midrashic Muslim Jewish text is generally positive towards Islam. Messiah ben (Yosef)

Joseph will rebuild the temple but will be killed in battle with Armilos. Armilos is described as bald having a leprous forehead and small eyes.


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Midrash

Messiah ben Yosef (Joseph) has an established place in the apocalypses of later centuries and in the midrash literature:

Genesis Rabbah In 75:6 the blessing on Yosef (Joseph) from Devarim (Deuteronomy) 33:17 is applied to the War Messiah later in 99:2 we

are told that the War Messiah will be a descendant of Joseph;

Pirke De-Rabbi Eliezer like the Sefer Zerubbabel refers to Menahem ben Ammiel. He is referred to as the son of Yosef. In others editions

the name Menahem son of Ammiel son of Yosef (Joseph) is omitted and the text simple refers to the son of Dawid (David). According to

the Zohar and the Sefer Zerubbabel, Menahem is the Messiah ben Dawid. Pirke De-Rabbi Eliezer is often thought to have had Christian

and Muslim influences. The text is often dated from the eighth or ninth century CE;

In Saadia's description of the future Emunoth ve-Deoth: viii Messianic redemption, dating from the early 10th century CE. Messiah ben

Yosef (Joseph) will appear in the Upper Galilee prior to the coming of Messiah ben Dawid; he will gather the children of Israel around him,

march to Jerusalem, and there, after overcoming the hostile powers, reestablish Temple worship and set up his own dominion. Alphabet of

Akiba ben Yosef like Pesikta Rabbati the text refers to an Ephraim

Messiah; In a Responsum on Redemption, Hai Gaon also asserts that Messiah

ben Yosef will be found in Upper Galilee; Midrash Tehillim also refers to the Messiah ben Ephraim;

The Midrash Aggadat ha-Mašiah is part of the larger compilation the Lekah Tov. The Lekah Tov was compiled around the turn of the

eleventh century CE in Byzantium. Messiah ben Yosef is described as building the temple. He seemed to have been given priestly functions,

as he also offers sacrifices. Again Messiah ben Yosef will be found in the Upper Galilee where Yisra’el will assemble;

Also from the eleventh century CE the Midrash Wayosha mentions Messiah ben Yosef;

Midrash Tanhuma. Here the War Messiah is again a descendant of Yosef; and

Bet ha-midrash is a compilation of Midrashim by Adolf Jellinek in two

Midrashim it is stated that the War Messiah is again a descendant of Yosef.

The event surrounding Messiah ben Yosef’s (Ephrayim’s) death vary.

Different accounts give different enemies - Armilus, Gog, and Magog. After his death what happens to his corpse also varies. His corpse, according to

one group, will lie unburied in the streets of Jerusalem. According to the other group, it will be hidden by the angels with the bodies of the Patriarchs,

until Messiah ben Dawid (David) comes, when Eloah (God) will resurrect him (comp. Jew. Encyc. i. 682, 684 [§§ 8 and 13]; comp.).


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Conclusion

It is clear that there exist in Jewish writings positive proof that we are

to expect a messianic figure called Mashiach ben Ephrayim or Mashiach ben Yosef (Joseph) prior to the coming of Mashiach ben Dawid (David) whose

second coming is awaited by both Christianity and Islam. The information we have collected shows that this messiah will be a Torah scholar, a great

leader and military strategist that will die in a battle in Jerusalem and will be resurrected by Messiah ben Dawid.

Mashiach ben Dawid’s coming will not precede the advent of this

Messiah and we are certain of this event. It is this Messiah that we must

now earnestly expect to usher in the age of the Kingdom. However, this announcement will not be complete without an explanation of Mashiach ben

Dawid and his work. Interestingly the hope of Messiah ben Dawid is a universal phenomenon that is shared by most world religions. Further the

concept of messianism originated firmly in Judaism and is not a Christian or Islamic creation.

The Jewish Messianic Tradition

The term “mashiach” literally means “the anointed one,” and refers to

the ancient practice of anointing kings with oil when they took the throne. The mashiach is the one who will be anointed as king in the End of Days. *

*(Having oil poured on his head. Cf. Shemoth (Exodus) 29:7, Melechim Alef (First Kings)

1:39, Melechim Bet (Second Kings) 9:3).

The word “mashiach” does not mean “savior.” The notion of an innocent, divine or semi-divine being who will sacrifice himself to save us from the

consequences of our own sins is a purely Christian concept that has no basis in Jewish thought. Unfortunately, this Christian concept has become

so deeply ingrained in the English word “messiah” that this English word can no longer be used to refer to the Jewish concept. The word “mashiach”

is the common Jewish expression.

Belief in the eventual coming of the Mashiach is a basic and fundamental part of traditional Judaism. Moses Ben Maimon (Maimonides), also called

Rambam (1135-1204), wrote in his Thirteen Articles of Faith, that belief in the Messiah was required for a Jew to be resurrected. The 12th and 13th

articles both deal with Redemption, which will come in the days of Messiah.

Rambam's Thirteen Articles of Faith, is the minimum requirements of Jewish belief. The belief in the Messiah is also an integral part of

the Shemoneh Esrei prayer, recited three times daily.

Modern scholars suggest that the messianic concept was introduced later in the history of Judaism, during the age of the prophets. They note


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that the messianic concept is not explicitly mentioned anywhere in the

Torah (the first five books of the Bible).

However traditional Judaism maintains that the messianic idea has always been a part of Judaism. The mashiach is not mentioned explicitly in

the Torah, because the Torah was written in terms that all people could understand, and the abstract concept of a distant, spiritual, future reward

was beyond the comprehension of some people. However, the Torah contains several references to “the End of Days” (acharit ha-yamim), which

is the time of the mashiach; thus, the concept of mashiach was known in the most ancient times.

The term Mashiach unqualified in Jewish writings always refers to Mashiach ben David, a descendant of King David, of the tribe of Judah who

will regather the exiles, set up the temple, and deliver Israel from all her enemies. Christians believe Yeshua the Messiah in His second coming will

completely fulfil this description of Mashiach ben David.

Mashiach ben Dawid According to Jewish tradition, the Messiah, ha

Mashiach (“the King Messiah”, “the anointed one”), often referred to as “King Messiah”

(Melek Mashiach), is plainly distinct from the concept of a divine Christian Messiah or

any other concept of a messiah in

other Abrahamic religions, especially the Islamic.

The future Jewish Messiah to come is thought to be a human leader,

physically descended from the paternal Davidic line through King David and King Solomon. In only one future arrival, he is thought to

accomplish predetermined things among which will be:

the unification of the tribes of Yisra’el, the identification of the tribes of Yisra’el,

the gathering in of all Jews to Eretz Yisra’el, the ingathering of the exiles (the lost tribes),

the restoration of the religious courts of justice, the restoration of the Torah,

the end of wickedness, sin and heresy,

the reward to the righteous, the rebuilding of Jerusalem,

the establishment of a world government in Jerusalem the rebuilding of the Temple in Jerusalem,

the restoration of Temple service, the restoration of the line of King David,


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the ushering in of a Messianic Age of global universal peace, and

the annunciation of the World to Come. Source: Yeshayahu (Isaiah) 2:2-4, 11:10-12, 42:1, 43:5-6; Yirmeyahu (Jeremiah) 23:5-

8, 30:3; 33:15, 33:18; Yechezkel (Ezekiel) 34:23; Hoshea (Hosea) 3:4-5); 37:26-28;

Zecharyah (Zechariah) 14:9.

It has been said that in every generation, a person is born with the

potential to be the mashiach. If the time is right for the messianic age within that person's lifetime, then that person will be the mashiach. But if

that person dies before he completes the mission of the mashiach, then that person is not the mashiach. Nonetheless, one condition is necessary

and unchangeable - this Mashiach must be a direct descendant of Melech Dawid (King David), as well as erudite in Torah learning to be Messiah ben

Dawid.

It should be noted that many people living today can trace their lineage

back to King David. The chief rabbi of Prague in the late 16th century, Rabbi Yehuda Loew (the Maharal), had a family tree that traced him back to the

Davidic dynasty. Consequently, any direct descendant of the Maharal is of Davidic descent. In the coming future, we may in fact see possible

candidates arising out of these linages but there are some major characteristics that this messiah must fulfil:

The mashiach will be a great political leader (Yirmeyahu (Jeremiah)

23:5), he will be well-versed in Jewish law, and observant of its commandments (Yeshayahu (Isaiah) 11:2-5); he will be a charismatic

leader, inspiring others to follow his example; he will be a great military

leader, who will win battles for Israel; he will be a great judge, who makes righteous decisions (Yirmeyahu (Jeremiah) 33:15); and, above all, he will

be a human being, not a god, demi-god or other supernatural being.

The Messiah in Midrash (commentary)

The Medieval rabbi and scholastic philosopher Maimonides (Rabbi

Moshe ben Maimon, or “Rambam”) is considered to be a mainstream voice of traditional Judaism. Maimonides' “Twelfth Principle” of the Jewish faith is

his affirmation that the Messiah is coming to restore Israel to greatness beyond that known in the days of King Solomon. “I believe with complete

faith in the coming of the Messiah, and though he may delay, nevertheless I wait for his coming every day.” The following statement by Maimonides is

probably the definitive rendering of the traditional Jewish view on the subject:

“If a king will arise from the House of David who is learned in Torah and

observant of the mitzvot, as prescribed by the written law and the oral law,

as David his ancestor was, and will compel all of Israel to walk in the way of the Torah and reinforce the breaches; and fight the wars of G-d, we may,


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with assurance, consider him the Messiah. If he succeeds in the above,

builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Messiah. ... If he did not succeed to this degree or he was

killed, he surely is not the redeemer promised by the Torah...” (Mishneh Torah).

There is a long tradition of midrash (commentary) concerning the

Mashiach among the Jewish sages. For example, the Midrash Rabbah, among other things, mentions:

From the time of creation constant reference is made in Holy Writ to

Messiah and the Messianic hope of Israel. 'The Spirit of God moved

upon the face of the waters'; the Spirit of God means Messiah

(Midrash Genesis Rabbah 2; Leviticus Rabbah 14);

When Eve at the birth of Seth exclaimed, 'God hath appointed me

another seed' (Gen. 4:25), her underlying thought was the Messiah (Genesis Rabbah 23);

'The sceptre shall not depart from Judah nor a lawgiver from between

his feet until “Shiloh” come' (Gen. 49:10) refers also to Messiah, who is to enlighten Israel on the words of the Torah, and point out the

errors of the people (Genesis Rabbah 98); Just as Judah, though not the eldest, always had precedence over

Reuben and the other tribes (as is to be seen in various parts of the Bible -- Numbers 2:3, 2:9, 7:12; Judges 1:2, 20:18, etc.), so he will

have precedence in the coming of Messiah, as foretold by the prophet Nahum (Nahum 1:15; Numbers Rabbah 2);

Seeing in his spirit of prophecy that the time would come when the

'Mishkan' (the Tabernacle) would cease to exist and the Shechinah

dwell no more in Israel's midst, Moshe (Moses) was anxious to know by what means the sins of his people would then be expiated. The

Almighty vouchsafed the information that He would choose a righteous man from their midst, and make him a (pledge) for them

and through him their sins would be forgiven (Exodus Rabbah 35);

Moshe (Moses), the first redeemer, rode on an ass, gave the Israelites manna for food, and brought up the water. So also shall

Messiah be seen riding on an ass (Zech. 9), shall bring down manna from on high (Psalm 78:24), and cause the rivers of Judah to flow

with water (Yoel (Joel) 4:18; Midrash Eccles. 1); Ruth 2:14 is thus explained by the sages:

'Come thou hither' is the prediction of Messiah's kingdom. 'Dip the morsel in the vinegar,' foretells the agony through which Messiah will

pass, as it is written in Isaiah, 'He was wounded for our sins, He was bruised for our transgressions.' 'And she set herself beside the


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reapers' predicts the temporary departure of Messiah's kingdom. 'And

he reached her a parched corn' means the restoration of his kingdom (Midrash Ruth 5);

When King Shlomo (Solomon) speaks of his 'beloved,' he usually means Israel the nation. In one instance he compares his beloved to

a roe, and therein he refers to a feature which marks alike Moshe (Moses) and the Messiah, the two redeemers of Israel. Just as a roe

comes within the range of man's vision only to disappear from sight and then appear again, so it is with these redeemers. Moshe (Moses)

appeared to the Israelites, then disappeared, and eventually appeared once more, and the same peculiarity we have in connection

with Messiah; He will appear, disappear, and appear again (Midrash Numbers Rabbah 11);

So greatly shall Zion rejoice and so glorious will be the restoration of the Temple service in the days of Messiah that three additional strings

will be required besides the seven that were formerly upon the harps

used by the Levites. In this way only will it be possible for the whole people to give expression to the depths of reverence for their Eloah

(God) that shall then stir their hearts (Numbers Rabbah 15 and Tanchuma Behalotcho). For, just as all sacrifices were formerly

brought to Jerusalem, so in future shall messengers come with offerings to Messiah, and all kings shall prostrate themselves before

him (Midrash Esther 1); and The proper name of Messiah is Adonai Tzidkenu - “the Master our

righteousness” (Midrash Lamentations 1).

Source: http://www.hebrew4christians.com/Names_of_G-

d/Messiah/messiah.html

What about Messiah Yeshua? Who is he and does he feature in any Jewish teaching, and, if so, where? Much has been taught about the dual

aspect of the Messiah that is portrayed in the Hebrew Scriptures. We have borrowed from the work of Hebrew4Christians in explaining this aspect of

the Scriptures.

Dual Aspect of Mashiach

The Tanakh contains seemingly conflicting views of the Mashiach as

Israel's Deliverer. On the one hand, Messiah is portrayed as coming in great

triumph “in the clouds” Daniyel (Daniel) 7:13), but on the other he comes riding a donkey, lowly and humble (Yechezkel (Zechariah) 9:9). This “dual

aspect” of Messiah leads to the idea that there would be two Messiahs: Messiah ben Joseph and Messiah ben David.

Gemara, Sukkah 52a-b explains that the mourning described in Zech. 12:10ff is for Mashiach ben Yosef's death; it further identifies the “four smiths” (ibid. 2:3-4) as including “Mashiach ben Dawid and Mashiach ben

Yosef.”


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Mashiach ben Yosef (Messiah son

of Joseph)

The Suffering Messiah Yosef (Joseph) prefigures in Beresheeth

(Genesis) 37-50 as the Messiah from the house of Yosef. He is one of two

Messianic figures described in the oral traditions of Judaism. Mashiach ben

Yosef is considered to be a forerunner and harbinger of the final deliverer, Mashiach ben Dawid. Mashiach ben

Yosef (Joseph) suffers for the sins of Israel (Yeshayahu (Isaiah) 53). Christians see Yeshua as the fulfilment of Mashiach ben Yosef (Joseph) in

the TaNaK and the oral tradition. Yeshua the Messiah in his first coming is the Suffering Servant.

Some references to the Mashiac ben Yosef include:

“Messiah son of Yosef (Joseph) was slain, as it is written, “They shall look unto me whom they have pierced; and they shall mourn for him as

one mourneth for his only son” (Zech xii 10 (Suk. 52a)); “The Messiah---what is his name? Those of the house of Rabbi Yuda the

saint say, the sick one, as it is said, 'Surely he had borne our sicknesses”

(The Talmud (Sanhedrin 98b)); Referring to Zecharyah (Zechariah) 12:10-12, “R. Dosa says: '(They will

mourn) over the Messiah who will be slain' “ (B. Suk. 52a; also Y. Suk.55b); and

“But he was wounded . . . meaning that since the Messiah bears our iniquities which produce the effect of his being bruised, it follows that

whosoever will not admit that Messiah thus suffers for our iniquities, must endure and suffer for them himself” (Rabbi Elijah de Vidas).

Mashiach ben Dawid (Messiah son of David)

The ruling Messiah King prefigures as King Dawid. The term Mashiach, when unqualified, always refers to Mashiach ben Dawid (David), a

descendant of King Dawid (David), of the tribe of Judah, who will regather the exiles, set up the temple, and deliver Israel from all her enemies.

Christians believe Yeshua the Messiah in his second coming will completely fulfil this prophecy regarding Mashiach ben Dawid (David).

Rabbi Dov Begon, founder and head of Machon Meir in Jerusalem

expressed the hope in Messiah ben Dawid for all Jews in this way:

“Today, we can see with our own eyes how the vision of the Prophet

Yechezkel (Ezekiel), describing the rebirth of the Jewish People and the ingathering of the exiles in Eretz Yisrael, is being fulfilled. It is true that we


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are now in mid-process. We are still at the stage of being crystallized as a

nation....

Yet, our gaze must likewise be trained upon the future and the end of days, the age of Mashiach ben Dawid (David). At that time, the issue of limited

nationalism will pass, and we will turn as well to mankind in the aggregate, serving as a light unto the nations. Each day, in fact, we pray, “Speedily

cause the offspring of your servant Dawid (David) to flourish.”

Yeshua is Mashiach ben Yosef and Mashiach ben Dawid

Christians, believe that Yeshua is both Mashiach Ben Yosef (the

suffering servant - at his first coming) and Mashiach Ben David (the reigning King - at his second coming) [see Yeshayahu (Isaiah) 52:13-15 -

53:12, Tehillim (Psalm) 22]). He is also the Anointed Prophet, Priest, and King as foreshadowed by other m'shichim in the TaNaK.

Yeshua Hammashiach (Jesus the Messiah)

David Brown (of AMF International) writes:

“It is very common for Jewish objectors to point that “Jesus has not fulfilled all the prophecies,” and to scorn the suggestion that some prophecies are

for a later time and are to be fulfilled at the “second coming.” The fact is, however, that prophecies about Messiah are of two seemingly mutually-

exclusive types, as though they were talking about two different Messiahs.

Jewish scholarship refers to Messiah ben-David and Messiah ben-Yosef. One is the positive, victorious Messiah who ushers in a kingdom of peace, the

other is a suffering servant (as in Isaiah 53). The popular tendency is to think only of ben-David and ignore ben-Yosef, but the Messianic/Christian

view accounts for both in one person. Interestingly, these two prophetic strains are named for David and Joseph, both of which suffered first and

emerged victorious in the end. Joseph is introduced to us with dreams of grandeur, but he was lost to Israel – actually considered dead – before his

dreams came true. Eventually however, he had a “second coming” when he came back into the lives of his brothers who once rejected him. Then

they bowed down to him and he became the savior of his people by providing for them in a time of famine. David also, though anointed as

King in his youth as far as God was concerned, was rejected by the current King and lived as a fugitive for many years before he finally became the

quintessential King of Israel. Both of these historic figures, which Jewish

tradition has recognized as being prototypes of Messiah, arrive amid promises, are pushed down, and finally emerge in glory. Shouldn't the

ultimate Messiah follow the same pattern?”

Source: http://www.hebrew4christians.com/Names_of_G-d/Messiah/messiah.html


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What of the Christian tradition? As a Christian you will be familiar its

claims. Notably the Christian teaching that the Messiah has already come and his second coming will be as Messiah son of David.

(Note: I have retained the Christian name and terms in this next section.)

The Christian Tradition

The translation of the Hebrew word Khristós (from whence the

term Christ comes) in the Greek Septuagint became the accepted Christian designation and title of Jesus of Nazareth. Christians believe that messianic

prophecies in the Christian Old Testament (especially Isaiah) refer to a spiritual savior and believe that Jesus was the Christian Messiah (Khristós,

“Christ”).*

Christians believe the Messianic prophecies were fulfilled in the mission,

death, and resurrection of Jesus and that he will return to fulfil the rest of Messianic prophecy. Only a few can be listed below; there are many others.

All of these passages were recognized by the early rabbis as prophesying that the Messiah would:

be born at Bethlehem (Mikah (Micah) 5:2 - Mikah (Micah) 5:1 in

Hebrew Bible);

be from the tribe of Judah (Beresheeth (Genesis) 49:10); present himself by riding on an ass (Zecharyah (Zechariah) 9:9);

be tortured to death (Tehillim (Psalm) 22:1-31); arrive before the destruction of the Second Temple (Daniyel

(Daniel) 9:24-27); and fulfill the prophesied suffering, silence at his arrest and trial, death

and burial in a rich man's tomb, and resurrection (Yeshayahu (Isaiah) 52:13-53:12).

The majority of historical and mainline Christian theologies consider

Jesus to be the Son of God, and God the Son, a concept of the Messiah

fundamentally different from the Jewish and Islamic concepts.

Core teachings about the Christian Messiah

Although Christian views of Jesus vary, it is possible to summarize the key elements of the shared beliefs among the major denominations based

on their catechetical or confessional texts. Christian views of Jesus are derived from various biblical sources, particularly from the canonical

Gospels and New Testament letters such as the Pauline Epistles. Christians predominantly hold that these works are historically true.

Groups or denominations committed to what is considered as biblically orthodox Christianity nearly all agree that Jesus:


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was a human being who was also

fully God; came into the world as the son of

only one earthly parent, Mary; never sinned or did anything wrong;

was eventually martyred as a religious heretic, was buried in a

tomb, and then on the third day came back to life;

eventually ascended back to God the Father; and will come back to earth

a second time.

The five major milestones in the gospel narrative of the life of Jesus are

his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension. These are usually bracketed by two other episodes: his Nativity at the

beginning and the sending of the Paraclete (Holy Spirit) at the end. The gospel accounts of the teachings of Jesus are often presented in terms of

specific categories involving his “works and words”, e.g., his ministry, parables, and miracles.

Christians not only attach theological significance to the works of Jesus, but

also to his name. Devotions to the name of Jesus go back to the earliest

days of Christianity. These exist today both in Eastern and Western Christianity—both Catholic and Protestant.

Christians predominantly profess that through Jesus' life, death, and

resurrection, he restored humanity's communion with God with the blood of the New Covenant. His death on a cross is understood as a redemptive

sacrifice - the source of humanity's salvation and the atonement for sin which had entered human history through the sin of Adam.

* Note: there is no person called Jesus Christ in the Hebrew Scriptures where he is referred

to as “Yeshua,” a Hebrew word meaning “YHWH saves.”

Source: http://en.wikipedia.org/wiki/Jesus_in_Christianity

None of the above remotely mirrors Hebrew and Jewish writings and sources on the future Messiah the son of David or the Messiah the son of

Joseph. The Church teachings on the Messiah has its own history, its own authors and fundamental texts, yet ironically the messianic concept is not

even Christian. On the other hand, the religion to be discussed next boasts of having an original concept on this issue.

The Islamic Tradition

Islamic tradition holds that Jesus, the son of Mary, was a Prophet and a Masîḥ (messiah) sent to the Israelites, and that he will return to Earth at


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the end of times, along with the Imam Mahdi or Messiah, and defeat al-

Masih ad-Dajjal, the “false Messiah” or Antichrist.

The Quran identifies Jesus as the Messiah (Masih), referring to him as “Isa”. Jesus is one of the most important prophets in the Islamic tradition,

in addition to Abraham, Noah, Moses, and Muhammed.[Quran 33:7][Quran 42:13-

14][Quran 57:26] In Islamic theology, Jesus is the only prophet and messenger

of end times. Muslims have great respect for Jesus, but see him neither as the complete prophet nor God. Prophecy in a human form is adequate in

Islam, but does not possessing the true powers of God as Jesus has in Christianity.

The Quran states that Isa, the Son of Mariam (Arabic: Isa ibn Maryam), is the Messiah and Prophet sent to the Children of Israel.[Quran 3:45] The birth

of Isa is described Quran sura 19 verses 1–33,[Quran 19:1-33] and sura 4 verse 171 explicitly states Isa as the Son of Mariam.[Quran 4:171] Muslims believe

Isa is alive in Heaven and will return to Earth to defeat the Masih ad-Dajjal (false Messiah), a figure similar to the Antichrist in Christianity, who will

emerge shortly before Yawm al-Qiyāmah (“the Day of Resurrection”).

After he has destroyed ad-Dajjal, his final task will be to become leader

of the Muslims. Isa will unify the Muslim Ummah (the followers of Islam) under the common purpose of worshipping Allah alone in pure Islam,

thereby ending divisions and deviations by adherents. Mainstream Muslims believe that at that time Isa will dispel Christian and Jewish claims about

him.

A hadith* in Abu Dawud (37:4310) says:

Narrated Abu Hurayrah: The Prophet said: There is no prophet between

me and him, that is, Isa. He will descend (to the earth). When you see him, recognise him: a man of medium height & reddish dusky complexion,

wearing two light yellow garments, looking as if drops of water were falling down from his head though it will not be wet. He will fight for the cause of

Islam. He will break the cross, kill the swine, and put an end to war (in another Tradition, there is the word Jizyah instead of Harb (war), meaning

that he will abolish jizyah); God will perish all religions except Islam. He [Isa] will destroy the Antichrist who will live on the earth for forty days and

then he will die. The Muslims will pray behind him.

* The Hadith is a collection of traditions containing sayings of the prophet Muhammad

which, with accounts of his daily practice (the Sunna), constitute the major source of

guidance for Muslims apart from the Koran.

Both Sunni and Shia Muslims agree that al-Mahdi will arrive first, and after him, Isa. Isa will proclaim al-Mahdi as the Islamic community leader.

A war will be fought—the Dajjal against alMahdi and Isa. This war will mark the approach of the coming of the Last Day. After Isa slays alDajjāl at the


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Gate of Lud, he will bear witness and reveal that Islam is indeed the true

and last word from God to humanity as Yusuf Ali's translation reads: “And there is none of the People of the Book but must believe in him before his

death; and on the Day of Judgment he will be a witness against them.”[Quran 4:159] A hadith in Sahih Bukhari (Sahih al-Bukhari, 4:55:658)

says:

“Allah's Apostle said “How will you be when the son of Mariam descends among you and your Imam is from among you.”

The Quran refutes the crucifixion of Jesus, claiming that he was neither killed nor

crucified. [Quran 4:157] The Quran also emphasizes the difference between Allah

(God in Islam) and the Messiah: “Those who say that Allah is the Messiah, son of Mary, are

unbelievers. The Messiah said: “O Children of Israel, worship Allah, my Lord and your

Lord... unbelievers too are those who have said that Allah is the third of three... the

Messiah, son of Mary, was only a Messenger before whom other Messengers had gone;

and his mother was a godly woman.” [Quran 5:72-77]

Source: http://en.wikipedia.org/wiki/Jesus_in_Islam

Like the Christian idea of Messiah, Islam has its own authorities on the

subject of which they also obtained from the Jews except they have thoroughly changed the concept making the end time Messiah of Yisra’el

into an Islamic figure, void of his Hebrew linage and tradition, who will speak Arabic and possibly some Hebrew.

It should be noted that the messianic concept is found in other religions

as well.

Other Traditions

The idea of Messiah coming at the end of the days to establish an everlasting reign is indeed a universal phenomenon. It is found in all the

religious traditions of the world. It is an ancient concept that spans the continents and histories of humanity. What follows is a short explanation of

some of these traditions outside of Judaic/Christian/Islamic belief.

Bahá'u'lláh, founder of the Bahá'í Faith, claimed to be the figure prophesied in the scriptures of the world's religions. His name, when translated literally, means “The Glory of God” in Arabic. According to

the Baha'i faith, Bahá'u'lláh addressed not only those timeless theological and philosophical questions that have stayed with


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humanity since ancient times (e.g., Who is God? What is goodness?

Why are we here?) but also the questions that have preoccupied philosophers of the 20th century, e.g., What motivates human

nature? Is real peace indeed possible? Does God still care for humanity? and the like. He is considered to be the latest of the

messengers that God sent to human beings. He is the one who brought new spiritual and social teachings for our modern age. He

taught that there is only one God, that all of the world's religions are from God, and that now is the time for humanity to recognize its

oneness and unite; Maitreya, a being that Theosophists believe will physically manifest

sometime in the 21st century and who will be the Messiah expected by various religions. The followers of this religion consider Maitreya

as “The Messiah” that has been expected for generations by all of the major religions. That is, Christians know him as the Christ, and expect

his imminent return; Jews await him as the Messiah; Hindus look for

the coming of Krishna; Buddhists expect him as Maitreya Buddha; and Muslims anticipate the Imam Mahdi or Messiah. They expect

Maitreya to inspire all human beings to be one family and create a civilization that is based on sharing and cooperation. He (Maitreya)

will make the basic needs of human beings such as food, clothing, education and medical care a universal right. According to the beliefs

of Theosophy, under Maitreya's inspiration, humanity itself will make the required changes and create a sensible and more just world for

all; Emperor Haile Selassie I of Ethiopia is believed to be the Messiah by

followers of the Rastafari movement. This idea further supports the belief that God himself is black, which they (followers of the

Rastafarian movement) try to further strengthen by a verse from the Bible (Jeremiah 8:21). Even if the Emperor denied being the messiah,

the followers of the Rastafari movement believe that he is a

messenger from God. To justify this, Rastafarians used reasons such as Emperor Haile Selassie's bloodline, which is assumed to come from

King Solomon of Israel, and the various titles given to him, which include Lord of Lords, King of Kings, and Conquering Lion of the tribe

of Judah; Krishna is the eighth incarnation of the god Vishnu, the savior, and is

one of the special avatars in Hinduism. It is considered that Jesus was an incarnation of Krishna and that they both lived a similar life.

The followers of Hinduism expect that there will be a new incarnation of the avatar who, in different periods in history, was known as

Vishnu, Krishna and Jesus: The Kalki Avatar (the White Horse Avatar) as he will be riding a white horse. This avatar will fight the apocalyptic

snake and achieve the final victory over evil on earth. He will renew humanity and enable people to lead pure and honorable lives. The

expectations of all religions will be fulfilled in him as he will be the

world messiah that they all looked forward to.


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In Buddhism, Maitreya is considered to be the messenger that is

promised to come. He is expected to come to renew the laws of Buddhism once the teaching of Gautama Buddha has completely

decayed. He is expected to be, according to page 26 of Digha Nikaya, fully Awakened, abounding in wisdom and goodness, happy, with

knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an Exalted One: a Buddha.

The Saoshyant is a figure of Zoroastrian eschatology who brings about the final renovation of the world, the Frashokereti. In the

Avestan language, this name Saoshyant literally means “one who brings benefit”, and is also used as a common noun. The role of the

Saoshyant, or Astvat-ereta, as a future saviour of the world is briefly described in Yasht 19.88–96, where it is stated that he will achieve

the frasho.kereti, that he will make the world perfect and immortal, while evil and Druj will disappear. He is identified as the son of

Vîspa.taurwairî and it is stated that he will come forth from Lake

Kansaoya/Kansava and will carry the same weapon (i.e., Verethragna) that a number of Iranian epic heroes and kings have

used in the past against various demonic foes. Haurvatat, Ameretat and other similar entities will be his companions and together, they

will vanquish the evil creations of Angra Mainyu. In Kebatinan (Javanese religious tradition), Satrio Piningit is a

character in the Jayabaya prophecies who is destined to become a great leader of Nusantara and to rule the world from Java. In Serat

Pararaton, King Jayabaya of Kediri foretold that before Satrio Piningit's coming, there would be flash floods and that volcanoes

would erupt without warning. Satrio Piningit is a Krishna-like figure known as “Ratu Adil” (Indonesian King of Justice) and his weapon is

a trishula.

Source: http://en.wikipedia.org/wiki/Messiah

This teaching will not be complete without an explanation on what Judaism in general teaches about when Mashiach ben Dawid will come. I

note here that opinions on this subject are varied but generally this is what Jews believe or rather what they are told to believe.

When will the Mashiach come?

There are a wide variety of opinions on the subject of when the

mashiach will come. Some of Judaism's greatest minds have cursed those who try to predict the time of the mashiach's coming, because errors in

such predictions could cause people to lose faith in the messianic idea or in Judaism itself. This actually happened in the 17th century, when Shabbatai

Tzvi claimed to be the mashiach. When Tzvi converted to Islam under threat of death, many Jews converted with him. Nevertheless, this prohibition has

not stopped anyone from speculating about the time when the mashiach will come.

http://en.wikipedia.org/wiki/Messiah


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Although some scholars believed that Elohim (God) has set aside a

specific date for the coming of the mashiach, most authority suggests that the conduct of mankind will determine the time of the mashiach's coming.

In general, it is believed that the mashiach will come in a time when he is most needed (because the world is so sinful), or in a time when he is most

deserved (because the world is so good). For example, each of the following has been suggested as the time when the mashiach will come:

if Israel repented a single day;

if Israel observed a single Shabbat properly;

if Israel observed two Shabbats

in a row properly; in a generation that is totally

innocent or totally guilty; in a generation that loses hope;

and in a generation where children

are totally disrespectful towards their parents and elders.

The Talmud (the Oral Torah) offers a defining light on the subject, it

states that there is a predestined time when Mashiach will come. If we are

meritorious, he may come even before that predestined time. This “end of time” remains a mystery, yet the Talmud states that it will be before the

Hebrew year 6000 (NB: The current Hebrew year is 5776).

It should be noted that many Torah authorities are of the opinion that we are in the “epoch of the Mashiach,” and the beloved Lubavitcher Rebbe,

Rabbi Menachem Mendel Schneerson, of righteous memory, stated on numerous occasions that the messianic redemption is imminent. Most

Rabbis agree that the coming of the Messiah will be preceded by a period of great tribulation. This is a subject we have investigated in our book The

Breach Maker that is available from this ministry.

The Birthpangs of the Mashiach

Judaism teaches that the arrival of Mashiach is accompanied by birth

pangs, Chevlei Mashiach. This is also sometimes referred to as the “Time of Yaakov’s (Jacob's) Trouble.” Note how the following account corresponds

with the teaching on the Renewed Covenant regarding the Second Coming

of Yeshua as Mashiach ben Dawid (David):

“The seven years preceding the coming of the Son of David will be distinguished by the following signs: The first year rain will be scarce and

partial; in the second year pangs of hunger will be felt; during the third year a severe famine will be experienced, and many human beings will die;

men of renown and piety will perish, so that the Torah will be forgotten in


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Israel. This famine will be the last of the ten predestined for the world; the

other nine occurred during the lives of Adam, Lemech, Abraham, Isaac, Jacob, Elijah, Elisha, the Judges, and King David. The fourth year will be

marked neither by famine nor by plenty, but the fifth year will be one of prosperity, when the earth will bring forth abundance. There will then be

joy in all parts of the earth, and a revival of study and knowledge of the Torah will be noticeable in the ranks of Israel. The sixth year will be full of

rumours of war, and the seventh year will see the actual dread visitation of war. After all these signs have come to pass, at the end of the seventh

year, the Son of David will make his appearance. According to other opinions, prior to the coming of Messiah the world will be terribly corrupt;

there will be no compassion amongst men, great derision and contempt for the Torah and for piety will be universal, and truth will be almost unknown.

Men will be as shameless of their evil doings as the very animals, and the few righteous who still exist will be in exceeding great distress. Persecution

will be rife everywhere, the youth will have no respect for the aged, so that

the aged will even rise before the presence of the young. The daughter will rebel against her mother, and a man's worst enemies will be those of his

own household. The reigning powers will become infidel, and none will be found to raise his voice in protest, so that mankind will seem to merit

nought but extermination. If, therefore, we behold the generations becoming ever more corrupt, there is therein good reason to anticipate the

advent of Messiah” (Midrash Song of Songs 2).

Source: http://www.hebrew4christians.com/Names_of_G-d/Messiah/messiah.html

Barukh haba b’shaym , Halleluyah! Praised is He who comes in the

Name of YHWH!

www.nomanszone.org

mashiach ben ephrayim

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