[[[“””The smallest shall become a thousand, and the least, a mighty nation. I am the Lord, in its time, I will hasten it. (Isaiah 60:22)
According to tradition, the prophet Isaiah was referring to the future arrival of the savior of the Jewish people — Moshiach ben Dovid — Moshiach, a descendant of King David, from the tribe of Yehudah. There are many similar references to his eventual arrival in the Jewish Bible and subsequent commentaries, and this is one of the most-discussed concepts in Torah literature.”””]]]
Clearly ישעיה bases his mussar upon the precedent of the gaulah of Israel from Egypt. A precedent comparative sugia: ז:ג-ח:ד The early aggaditah of mussar teaches: in the span of time that a woman conceives and gives birth shall come the disaster of Assyria, who conquers the kingdom of Israel and besieges Jerusalem. It concludes with the prophet’s wife conceiving and birthing a child. Which confirms the 9 month window, prior to the destruction of g’lut. This sugia contrasts with ס:א-כב whose aggaditah teaches a mussar of geulah. Another precedence, cross reference to שמואל א יד:יב- מה.
Blessed\Cursed, upon this oath brit sworn at Sinai stands both Geulah & G’lut. HaShem wars against the Gods whom the Goyim worship and Israel stands victorious in battle; Israel breaks faith with the oath brit, HaShem does not war against the Gods whom the Goyim worship and Israel falls in defeat before the army of the enemy. King Shaul placed his fear of the people above his fear of swearing a false oath in the Name of HaShem; from this יסוד stands the collapse and downfall of his rule as the anointed Moshiach king of Israel.
The aggaditah mussar which the NaCH learns by means of precedents teaches how to learn the k’vanna of the all the prophets, specifically ישעיה ס:כב. The church abomination culls p’sukim and learns them totally out of contexts of their containment sugia. G-d forbid that Jews assimilate and duplicate the tumah of this abomination.
[[[“””To appreciate the importance of Moshiach’s arrival, one must first appreciate that the Jewish people are in exile, as we have been for thousands of years. “””]]] Jews in g’lut, according to the opening Mishna of גיטין lost the wisdom how to do and keep mitzvot לשמה. How to learn and study prophetic aggadic mussar through the Oral Torah discipline of learning; learning by way of precedents. Herein defines the disaster of g’lut for the Jewish people.
[[[“””This is true even with the present-day State of Israel; “exile”from a Torah perspective can occur even when the Jews are living in Israel, as was the case during the Greek Exile (319-139 BCE) which ended with the miracles of Chanukah.”””]]] The lights of Chanukah – Israel dedicated our Will through a formal oath – not to learn and interpret the Written Torah with any other logic format other than the Oral Torah logic format revealed at Horev. G’lut Jewry has long ago abandoned and broke faith with this solemn oath. G’lut Jewry lives under the cursed Moshiach of king Shaul who likewise cursed himself and his House by swearing a Torah oath and later violating the oath which he formally swore before the nation of Israel in the Name of HaShem.
[[[“””In other words, “exile”, from a Torah-perspective, is defined as “anything short of a complete and perfect Torah society living on the Land of Israel under the leadership of Moshiach.”””]]]. NO. Absolutely not accurate. Torah faith stands upon: Justice Justice Pursue. G’lut Jewry, as stateless refugee exiles who have no country of their own — they possess no power to pursue justice. Only in the oath sworn lands, there and only there, then and only then, when Israel rules the land, as opposed to some vile British Mandate 1922-1948, do Jewish rulers hold the reins of Justice responsibility within their hands.
[[[“””That will be a time when all nations will accept the existence of God, and the need for devotion to Him.”””]]] NO. Absolutely not accurate. All the nations stood and rejected the revelation of the Torah at Sinai! Upon this precedent stands the mitzva of Moshiach.
[[[“””Until this is an absolute reality, exile will still be a primary theme of Jewish history.”””]]] This blog follows the tumah of assimilation. Rabbi Pinchas Winston, the author of this narishkeit does not learn Torah לשמה.
[[[“””The million-dollar question has always been, “When will Moshiach come?”””]]] Bunk. What an idiotic question of utter and complete narishkeit. The mitzva of Moshiach, like all other Torah commandments applies to the whole nation of Israel. The prophet Shmuel anointed Shaul as Moshiach before David. Kingship applies to the whole house of Israel, not just to the house of David. The vision of Moshiach – the obligation to rule the oath sworn land with justice. The Last Will and Testament of Moshe the prophet: he established three of the six small Sanhedrin Courts of lateral common law! Moshiach builds the Beit Hamikdash. To learn Torah Primary sources requires the wisdom of learning by making the required דיוקים. Torah teaches through משל\נמשל.
The Beit Hamikdash, not some building constructed of wood and stone. Israel worshiped idols made of wood and stone! No. The Beit Hamikdash exists as the establishment of latteral common law courtrooms. The term ברית, as first found in בראשית, the oath to rule the oath sworn land with justice. Who and What rules the oath sworn lands with justice? The Federal Great and small Sanhedrin Federal Courts. Another definition for the word brit, other than oath alliance –Republic. The 12 Tribes cut an oath alliance among themselves in the lifetime of Moshe the Prophet, to forge a Republic of Tribes. The Gemarah of קידושין, Rabbi Meir teaches the conditions placed upon the Tribes of Reuven, Gad, and half of Manasseh. The Moshiach establishes the Torah as the Written Constitution of the Republic of States. The Moshiach establishes the Six small Sanhedrin lateral common law courtrooms in the Cities of Refuge. But Klall Israel bears the brit obligation to rule the oath sworn lands לשמה – the 1st Commandment of the revelation of the Torah at Sinai.
[[[“””Bringing Moshiach “early”means, for the most part, national repentance to the ways of Torah, after which the rest of the world will fall into line.”””]]] NO. Not accurate in the least. Repentance exists as a Xtian concept based upon the avodah zarah narishkeit of ‘Original Sin’. T’shuvah shares no common ground with the tumah concept of repentance. חכמים say kre’a shma, in the evening they accept the Torah curses; in the morning they accept the Torah blessings. The tefillah adjacent to the kre’a shma, in the evening,,, a person remembers his tumah social interactions with his people and dedicates t’shuvah not to return like a dog and eat his own vomit. In the morning,,, a person remembers his tohor social interactions with his people and dedicates t’shuvah to continue to walk down this holy path of halachah.
[[[“””“This world is but a corridor to the next world”(Pirkei Avot 4:16).”””]]] Reading words from Primary sources does not equal learning those same words from Primary sources. To learn requires making the necessary דיוקים\logical inferences. Rabbi Jacob ben Korshai, the grandson of Elisha ben Abuya. He was the confidante of Rabban Shimon ben Gamliel II, the student of Rabbi Meir, and the teacher of Rabbi Judah HaNasi. Rabbi Jacob was active from 135-170 CE. The use of Greek loan-words for “vestibule” and “banqueting hall” indicate not just a familiarity with Roman culture, but an absolute rejection of avodah zarah practiced by both Greek and Roman dead civilizations, who never accepted the revelation of the Torah at Sinai.
Why did the Rabbi employ Greek and Roman terms of reference? דיוק the pagan notions of the world to come and “72 virgins”\”banqueting hall”, this avodah zarah has no portion with Torah faith. O’lam Ha’Bah learns from the brit cut between the pieces. Avram swore an oath alliance with HaShem on the faith that in the future, childless Avram’s current plight, that his future born seed would compare to the stars in the heavens for its multitude. The mitzva of קידושין, a man acquires the nefesh O’lam Ha’Bah soul of his wife — specifically – the children that come from this union to all eternity, based upon the precedent of the brit cut between the pieces. Hence, the Torah likewise obligates a man to give his wife a ‘Get’ upon divorce. The ‘Get’ returns the O’lam Ha’Bah unborn children back to the wife. Thus permitting her to do קידושין again with another husband. All the mighty empires of old, ground to dirt and dust. Israel alone though it has experienced g’lut yet thrives and lives.
[[[“””The first thing to know is that history will last only 6,000 years (Talmud – Sanhedrin 97a). This is because the six millennia are based upon the six days of creation, as hinted to in the following verse:
For one thousand years in Your [God’s] eyes are but a day that has passed. (Psalms 90:4)”””]]]. Cherry picking from the Talmud, just as disgusting as cherry picking p’sukim from the T’NaCH. This Gemarah comments on the closing chapter of Sanhedrin
כל ישראל יש להם חלק לעולם הבא שנאמר (ישעיה ה) ועמך כולם צדיקים לעולם, יירשו ארץ נצר מטעי מעשה ידי להתפאר. ואלו שאין להם חלק לעולם הבא: האומר אין תחית המתים מן התורה, ואין תורה מן השמים ואפיקורוס וכו
The assimilated Tzeddukim of the house of Aaron, they did not know how to learn לשמה. They denied the Torah taught תחית המתים at the brit cut between the pieces. They did not understand the k’vanna of the mitzva of קידושין whereby a man “acquires” his wife. A woman, neither a slave or a prostitute! What does the man “acquire” in the mitzva of קידושין? The nefesh O’lam Ha’Bah soul of his wife! Just as Avram at the brit between the pieces had no children, so too the man when he does קידושין for the first time, has no children.
R. Kattina taught this aggaditah of six millennia. Aggaditah makes a דרוש unto T’NaCH mussar. Quoting straight from aggaditic sources without making the necessary דרוש perverts the mussar which the aggaditah instructs. ישעיה ב:ה-יא, this sugia contains the p’suk which R. Kattina learned. A similar sugia ישעיה יח:ד-ז. The mussar of the prophet refers to the darkness of cursed g’lut.
Tehillem צ:ד the ילקוט שמעוני offers no Midrashic comment. The Aramaic Targum interprets the p’suk as a day already past unto history. Therefore its simply not permitted to take a literal understanding of this poetry, which speaks in metaphors. Jumping to Zohar mysticism – religious rhetoric. Personally am not a scholar of this medieval kabbalah, made famous only after the public burning and destruction of all the hand written Talmudic manuscripts in France in 1242. About 60 years thereafter the French king would expel all Jews from France. Which permanently destroyed the Rashi\Tosafot schools of Talmudic scholarship. Jews suffered in the throes of the ירידת הדורות curse which followed the publication of the tumah Rambam code of law.
Chasing after later commentaries accomplishes little to nothing. Torah faith stands upon the sealed Masoret of T’NaCH, Talmud, Midrashim, and Siddur. These other latter day opinions carry little or no weight. Nothing personal against these rabbinic authorities but the concept of Moshiach stands upon the יסוד of the sealed Masoret alone. Compiling a bunch of private opinions amounts to an explanation of Tehillim צ:ד.