Torah of Yeshuah: THE SECOND COMING OF YESHUA MALKA MESHICHA

Matthew 24:1 - AND Jeshu went forth from the temple to depart: and his disciples approached him, showing him the building of the temple.
Matthew 24:1 - And Jesus passed out of the temple to go away: and his disciples came to him, showing him the structure of the temple.
Matthew 24:1 - AND Jesus went out of the temple to go away; and his disciples came up to him, and were showing him the building of the temple.
Matthew 24:1 - וַיֵּצֵא־יֵשׁוּעַ מִן־הַמִּקְדָּשׁ לָלֶכֶת לְדַרְכּוֹ וַיִּגְּשׁוּ תַּלְמִידָיו לְהַרְאוֹתוֹ אֶת־בִּנְיְנֵי הַמִּקְדָּשׁ׃
Matthew 24:2 - הוּ דֵּין אֵמַר להוּן לָא הָא חָזֵין אנתּוּן הָלֵין כֻּלהֵין אַמִין אָמַר אנָא לכוּן דּלָא תֵּשׁתּבֵק הָרכָּא כּאִפ עַל כּאִפ דּלָא תֵּסתּתַר .
Matthew 24:2 - But he said to them, See you not all these ? Amen I say to you, There shall not be left here a stone upon a stone which shall not be destroyed.
Matthew 24:2 - And he said to them: See ye not all these? Verily I say to you, There will not be left here a stone upon a stone, that is not demolished.
Matthew 24:2 - But he said to them, Behold, do you not see all of these? truly I say to you, Not a stone shall be left here upon a stone, which will not be torn down.
Matthew 24:2 - וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם הַרְאִיתֶם אֶת־כָּל־אֵלֶּה אָמֵן אֹמֵר אֲנִי לָכֶם לֹא־תִשָׁאֵר פֹּה אֶבֶן עַל־אֶבֶן אֲשֶׁר לֹא תִתְפָּרָק׃
Matthew 24:3 - וכַד יִתֵב יֵשׁוּע עַל טוּרָא דּזַיתֵּא קרֵבו תַּלמִידַוהי וָאמרִין בַּינַיהוּן ולֵה אֵמַר לַן אֵמַתי הָלֵין נֵהויָן ומָנָא הי אָתָא דּמֵאתִיתָכ וַדשׁוּלָמֵה דּעָלמָא .
Matthew 24:3 - And while Jeshu sat upon the mount of Olives, his disciples drew near and said between themselves and him, Tell us when these things shall be; and what is the sign of thy coming and of the consummation of the world.
Matthew 24:3 - And as Jesus sat on the mount of Olives, his disciples came, and said between themselves and him: Tell us when these things are to be; and what will be the sign of thy coming, and of the consummation of the world.
Matthew 24:3 - While Jesus sat on the Mount of Olives, his disciples came up talking among themselves, and they said to him, Tell us when these things will happen, and what is the sign of your coming, and of the end of the world?
Matthew 24:3 - וַיֵּשֵׁב עַל־הַר הַזֵּיתִים וַיִּגְּשׁוּ אֵלָיו הַתַּלְמִידִים לְבַדָּם וַיֹּאמְרוּ אֱמָר־נָא לָנוּ מָתַי תִּהְיֶה זֹאת וּמָה אוֹת בּוֹאֲךָ וְאוֹת קֵץ הָעוֹלָם׃
Matthew 24:4 - ענָא יֵשׁוּע וֵאמַר להוּן אֵזדַּהרו לָא אנָשׁ נַטעֵיכוּן .
Matthew 24:4 - Jeshu answered and said to them, Beware that no man cause you to err;
Matthew 24:4 - Jesus answered and said to them:Take heed, that no one deceive you.
Matthew 24:4 - Jesus answered and said to them, Be careful that no man deceives you.
Matthew 24:4 - וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר לָהֶם רְאוּ פֶּן־יַתְעֶה אֶתְכֶם אִישׁ׃
Matthew 24:5 - סַגִּיֵאא גֵּיר נאִתוּן בּשֵׁמי ונאִמרוּן דֵּאנָא אנָא משִׁיחָא וסַגִּיֵאא נֵטעוּן .
Matthew 24:5 - for many will come in my name and will say, I am the Meshicha; and many will be deceived.
Matthew 24:5 - For many will come in my name, and will say, I am the Messiah: and they will deceive many.
Matthew 24:5 - For many will come in my name, and say, I am the Christ, and they will deceive many.
Matthew 24:5 - כִּי רַבִּים יָבֹאוּ בִּשְׁמִי לֵאמֹר אֲנִי הוּא הַמָּשִׁיחַ וְהִתְעוּ רַבִּים׃
Matthew 24:6 - עתִידִין אנתּוּן דֵּין למֵשׁמַע קאִרסֵא ושֵׁמעָא דַּקרָבֵא חזַו לָא תֵּתּדַּודוּן וָלֵא גֵּיר דּכֻלהֵין נֵהויָן אֵלָא לָא עדַכִּיל שׁוּלָמָא .
Matthew 24:6 - But it will be for you to hear [of] wars and the noise of battles; (yet) see that you be not perturbed; for all these will take place, but not yet is the end.
Matthew 24:6 - And ye are to hear of conflicts, and the rumor of battles. See that ye be not disquieted: for all these things must come; but the consummation is not yet.
Matthew 24:6 - You are bound to hear of revolutions and rumors of wars; look out and do not be disturbed; for all of these things must come to pass, but the end is not yet.
Matthew 24:6 - וְאַתֶּם עֲתִידִים לִשְׁמֹעַ מִלְחָמוֹת וּשְׁמֻעוֹת מִלְחָמָה רְאוּ פֶּן־תִּבָּהֵלוּ כִּי־הָיוֹ תִהְיֶה כָּל־זֹאת אַךְ עֲדֶן אֵין הַקֵּץ׃
Matthew 24:7 - נקוּם גֵּיר עַמָא עַל עַמָא ומַלכּוּתָא עַל מַלכּוּתָא ונֵהווּן כַּפנֵא ומַותָּנֵא וזַועֵא בּדוּכָּא דּוּכָּא .
Matthew 24:7 - For people will rise against people, and kingdom against kingdom; and there shall be famines, and plagues, and earthquakes in various places.
Matthew 24:7 - For nation will rise against nation, and kingdom against kingdom; and there will be famines, and pestilences, and earthquakes in divers places.
Matthew 24:7 - For nation will rise against nation, and kingdom against kingdom; and there will be famines and plagues and earthquakes, in different places
Matthew 24:7 - כִּי יָקוּם גּוֹי עַל־גּוֹי וּמַמְלָכָה עַל־מַמְלָכָה וְהָיָה רָעָב וְדֶבֶר וָרַעַשׁ הֵנָּה וָהֵנָּה׃
Matthew 24:8 - הָלֵין דֵּין כֻּלהֵין רִשָׁא אֵנֵין דּחֵבלֵא .
Matthew 24:8 - But these are all the beginning of sorrows.
Matthew 24:8 - But all these are only the commencement of sorrows.
Matthew 24:8 - But all these things are just the beginning of travail.
Matthew 24:8 - וְכָל־אֵלֶּה רַק רֵאשִׁית הַחֲבָלִים׃
Matthew 24:9 - הָידֵּין נַשׁלמוּנָכוּן לֻאולצָנֵא ונֵקטלוּנָכוּן ותֵהווּן סנִיאיִן מֵן כֻּלהוּן עַממֵא מֵטֻל שֵׁמי .
Matthew 24:9 - Then shall they deliver you to affliction, and shall kill you; and you shall be hated of all peoples on account of my name.
Matthew 24:9 - And they will deliver you up to tribulation, and will kill you: and ye will be hated by all nations, on account of my name.
Matthew 24:9 - Then they will deliver you over to be oppressed, and they will kill you; and you will be hated by all nations for my name's sake.
Matthew 24:9 - אָז יַסְגִּירוּ אֶתְכֶם לַצָּרָה וְהֵמִיתוּ אֶתְכֶם וִהְיִיתֶם שְׂנוּאִים לְכָל־הַגּוֹיִם לְמַעַן שְׁמִי׃
Matthew 24:10 - הָידֵּין נֵתכַּשׁלוּן סַגִּיֵאא ונֵסנוּן חַד לחַד ונַשׁלמוּן חַד לחַד .
Matthew 24:10 - Then shall many be offended, and shall hate one another, and betray one another.
Matthew 24:10 - Then many will be stumbled: and they will hate one another, and will betray one another.
Matthew 24:10 - Then many will stumble, and they will hate one another, and betray one another.
Matthew 24:10 - וְאָז יִכָּשְׁלוּ רַבִּים וּמָסְרוּ אִישׁ אֶת־רֵעֵהוּ וְשָׂנְאוּ אִישׁ אֶת־אָחִיו׃
Matthew 24:11 - וסַגִּיֵאא נבִיֵא דַּגָּלֵא נקוּמוּן ונַטעוּן לסַגִּיֵאא .
Matthew 24:11 - And many lying prophets shall stand up, and shall delude the multitudes.
Matthew 24:11 - And many false prophets will rise up; and they will deceive many.
Matthew 24:11 - And many false prophets will rise, and will mislead a great many.
Matthew 24:11 - וּנְבִיאֵי שֶׁקֶר רַבִּים יָקוּמוּ וְהִתְעוּ רַבִּים׃
Matthew 24:12 - ומֵטֻל סַגִּיאוּת עַולָא נפוּג חוּבָּא דּסַגִּיֵאא .
Matthew 24:12 - And because of the abounding of iniquity, the love of many will languish.
Matthew 24:12 - And on account of the abounding of iniquity, the love of many will decline.
Matthew 24:12 - And because of the growth of iniquity, the love of many will become cold.
Matthew 24:12 - וּמִפְּנֵי אֲשֶׁר יִרְבֶּה הַפֶּשַׁע תָּפוּג אַהֲבַת הָרַבִּים׃
Matthew 24:13 - מַן דַּנסַיבַּר דֵּין עדַמָא לחַרתָא הוּ נִחֵא .
Matthew 24:13 - But he who shall persevere unto the end,-he shall live.
Matthew 24:13 - But he that shall persevere to the end, will have life.
Matthew 24:13 - But he who has patience to the end, he will be saved.
Matthew 24:13 - וְהַמְחַכֶּה עַד־עֵת קֵץ הוּא יִוָּשֵׁעַ׃
Matthew 24:14 - ותֵתכּרֵז הָדֵא סבַרתָא דּמַלכּוּתָא בּכֻלֵה עָלמָא לסָהדּוּתָא דּכֻלהוּן עַממֵא והָידֵּין נאִתֵא שׁוּלָמָא .
Matthew 24:14 - And this annunciation of the kingdom shall be proclaimed in the whole world as a testimony for all nations; and then will come the end.
Matthew 24:14 - And this announcement of the kingdom shall be published in all the world, for a testimony to all nations: and then will come the consummation.
Matthew 24:14 - And this gospel of the kingdom shall be preached throughout the world as a testimony to all the nations; then the end will come.
Matthew 24:14 - וַתִקָּרֵא בְּשׂוֹרַת הַמַּלְכוּת הַזֹּאת בְּכָל־הָאָרֶץ לְעֵדוּת לְכָל־הַגּוֹיִם וְאַחַר יָבוֹא הַקֵּץ׃
Matthew 24:15 - מָא דֵּין דַּחזַיתּוּן אָתָא טַנפתָא דּחוּרבָּא דֵּאתֵאמַר בּדָנִיאיֵל נבִיָא דּקָימָא בּדוּכּתָא קַדִּישׁתָּא הַו דּקָרֵא נֵסתַּכַּל .
Matthew 24:15 - But when you see the unclean sign of desolation which was spoken of by Daniel the prophet, that it standeth in the holy place;-he who readeth let him understand !-
Matthew 24:15 - And when ye see the abominable sign of desolation, which was spoken of by Daniel the prophet, standing in the holy place; then let the reader consider;
Matthew 24:15 - When you see the sign of the refuse of desolation, as spoken by the prophet Daniel, accumulating in the holy place, whoever reads will understand it.
Matthew 24:15 - לָכֵן כַּאֲשֶׁר תִּרְאוּ אֶת־שִׁקּוּץ מְשֹׁמֵם אֲשֶׁר אָמַר דָּנִיֵּאל הַנָּבִיא עוֹמֵד בְּמָקוֹם קָדוֹשׁ הַקֹּרֵא יָבִין׃
Matthew 24:16 - הָידֵּין אַילֵין דּבִיהוּד אֵנוּן נֵערקוּן לטוּרָא .
Matthew 24:16 - then let those who are in Jehud escape to the mountain.
Matthew 24:16 - and then let them who are in Judaea, flee to the mountain:
Matthew 24:16 - Then let those who are in Judaea, flee to the mountain,
Matthew 24:16 - אָז נוֹס יָנוּסוּ אַנְשֵׁי יְהוּדָה אֶל־הֶהָרִים׃
Matthew 24:17 - והַו דּבֵאגָּרָא הוּ לָא נֵחוּת למֵסַב דַּבבַיתֵּה .
Matthew 24:17 - And let not him who is on the roof descend to take what [is in] his house;
Matthew 24:17 - and let him who is on the roof, not come down to take what is in his house:
Matthew 24:17 - And he who is on the roof, let him not come down to take things out of his house.
Matthew 24:17 - וַאֲשֶׁר עַל־הַגָּג אַל־יֵרֵד לָשֵׂאת דָּבָר מִבֵּיתוֹ׃
Matthew 24:18 - וַאינָא דַּבחַקלָא הוּ לָא נֵתהפֵכ לבֵסתּרֵה למֵסַב לבָשֵׁה .
Matthew 24:18 - nor he who is in the field turn back to take his vestment.
Matthew 24:18 - and let him who is in the field, not return back to take his clothing.
Matthew 24:18 - And he who is in the field, let him not return back to take his clothes.
Matthew 24:18 - וַאֲשֶׁר בַּשָּׂדֶה אַל־יָשֹׁב הַבַּיְתָה לָשֵׂאת אֶת־מַלְבּוּשׁוֹ׃
Matthew 24:19 - וָי דֵּין לבַטנָתָא ולַאילֵין דּמַינקָן בּהָנוּן יַומָתָא .
Matthew 24:19 - But woe to those who are with child, and to those who give suck in those days !
Matthew 24:19 - But woe to those with child, and to them that are nursing, in those days.
Matthew 24:19 - But woe to those who are with child, and to those who give suck in those days!
Matthew 24:19 - וְאוֹי לֶהָרוֹת וְלַמֵּינִיקוֹת בַּיָּמִים הָהֵם׃
Matthew 24:20 - צַלַו דֵּין דּלָא נֵהוֵא ערוּקִיכוּן בּסַתוָא ולָא בּשַׁבּתָא .
Matthew 24:20 - But pray that your flight may not be in the winter, nor on the shabath.
Matthew 24:20 - And pray ye, that your flight be not in winter, or on the sabbath.
Matthew 24:20 - Pray that your flight may not be in winter, nor on the sabbath.
Matthew 24:20 - אַךְ הִתְפַּלֲלוּ שֶׁלּא תִּהְיֶה מְנוּסַתְכֶם בַּחֹרֶף וְלֹא בַּשַׁבָּת׃
Matthew 24:21 - נֵהוֵא גֵּיר הָידֵּין אוּלצָנָא רַבָּא אַינָא דּלָא הוָא מֵן רִשִׁיתֵה דּעָלמָא וַעדַמָא להָשָׁא ולָא נֵהוֵא .
Matthew 24:21 - For then shall be the great affliction, such as hath not been from the beginning of the world until now, neither shall be (again).
Matthew 24:21 - For there will then be great distress, such as hath not been from the commencement of the world, until now, and will not be.
Matthew 24:21 - For then will be great suffering, such as has never happened from the beginning of the world until now, and never will be again.
Matthew 24:21 - כִּי אָז תִּהְיֶה צָרָה גְדוֹלָה אֲשֶׁר כָּמוֹהָ לֹא־נִהְיְתָה מֵרֵאשִׁית הָוֹלָם וְעַד־עַתָּה וְכָמוֹהָ לֹא תוֹסִף׃
Matthew 24:22 - וֵאלוּ לָא אֵתכַּרִיו יַומָתָא הָנוּן לָא חָיֵא הוָא כֻּל בּסַר מֵטֻל גּבַיָא דֵּין נֵתכַּרוּן יַומָתָא הָנוּן .
Matthew 24:22 - And unless those days be cut short, none could live of all flesh: but on account of the chosen those days shall be cut short.
Matthew 24:22 - And unless those days should be cut short, no flesh would remain alive. But, for the elect's sake, those days will be cut short.
Matthew 24:22 - And if those days were not shortened, no flesh would live; but for the sake of the chosen ones those days will be shortened.
Matthew 24:22 - וְלוּלֵא נִקְצְרוּ הַיָּמִים הָהֵם לֹא יִנָּצֵל כָּל־בָּשָׂר אַךְ לְמַעַן הַבְּחִירִים יִקָּצְרוּ הַיָּמִים הָהֵם׃
Matthew 24:23 - הָידֵּין אֵן אנָשׁ נאִמַר לכוּן הָא הָרכָּא הוּ משִׁיחָא אַו הָרכָּא לָא תּהַימנוּן .
Matthew 24:23 - Then if any one shall say to you, Lo, here is the Meshicha, or there; believe them not.
Matthew 24:23 - Then, if any one shall say to you, Lo, the Messiah is here, or is there; give no credence.
Matthew 24:23 - Then if any man should say to you, Behold, here is the Christ, or there, do not believe it.
Matthew 24:23 - וְכִי־יֹאמַר אֲלֵיכֶם אִישׁ בָּעֵת הַהִיא הִנֵּה־פֹה הַמָּשִׁיחַ אוֹ הִנּוֹ־שָׁם אַל־תַּאֲמִינוּ׃
Matthew 24:24 - נקוּמוּן גֵּיר משִׁיחֵא דַּגָּלֵא וַנבִיֵא דּכַדָּבוּתָא ונֵתּלוּן אָתוָתָא רַורבָתָא אַיכ דּנַטעוּן אֵן מֵשׁכּחָא אָפ לַגבַיָא .
Matthew 24:24 - For there shall arise false Meshichas and prophets of untruth; and they shall give forth magnificent signs, so as to seduce, if possible, the chosen also.
Matthew 24:24 - For there will arise false Messiahs, and mendacious prophets; who will exhibit great signs, so as to deceive, if possible, even the elect.
Matthew 24:24 - For there will rise false Christs and lying prophets, and they will show signs and great wonders, so as to mislead, if possible, even the chosen ones.
Matthew 24:24 - כִּי יָקוּמוּ מְשִׁיחֵי שֶׁקֶר וּנְבִיאֵי שֶׁקֶר וְיִתְּנוּ אֹתוֹת גְּדֹלוֹת וּמוֹפְתִים לְמַעַן הַתְעוֹת אַף אֶת־הַבְּחִירִים אִם־יוּכָלוּ׃
Matthew 24:25 - הָא קַדּמֵת אֵמרֵת לכוּן .
Matthew 24:25 - (observe ! I have told you before,)
Matthew 24:25 - Behold, I have told you beforehand.
Matthew 24:25 - Behold, I have told you in advance.
Matthew 24:25 - הִנֵּה מֵרֹאשׁ הִגַּדְתִּי לָכֶם׃
Matthew 24:26 - אֵן הָכִיל נאִמרוּן לכוּן הָא בּחוּרבָּא הוּ לָא תֵּפּקוּן אַו דּהָא בּתַוָנָא הוּ לָא תּהַימנוּן .
Matthew 24:26 - If therefore they shall say to you, Behold, he is in the desert; go not forth: or, Behold, he is in the inner chamber; believe not.
Matthew 24:26 - If therefore they say to you, Behold, he is in the desert; go not out: or, Behold, he is in a secret chamber; give no credence.
Matthew 24:26 - Therefore, if they should say to you, Behold, he is in the desert, do not go out; or, behold, he is in the room, do not believe it
Matthew 24:26 - לָכֵן כִּי־יֹאמְרוּ אֲלֵיכֶם הִנּוֹ בַמִּדְבָּר אַל־תֵּצֵאוּ הִנּוֹ בַחֲדָרִים אַל־תַּאֲמִינוּ׃
Matthew 24:27 - אַיכַּנָא גֵּיר דּבַרקָא נָפֵק מֵן מַדנחָא ומֵתחזֵא עדַמָא למַערבָא הָכַנָא תֵּהוֵא מֵאתִיתֵה דַּברֵה דּאנָשָׁא .
Matthew 24:27 - As the lightning cometh forth from the east, and is seen unto the west, so shall be the advent of the Son of man.
Matthew 24:27 - As the lightning cometh out of the east, and shineth unto the west, so will be the coming of the Son of man.
Matthew 24:27 - For just as the lightning comes out from the east, and is seen even in the west, so will be the coming of the Son of man.
Matthew 24:27 - כִּי כַבָּרָק הַיּוֹצֵא מִמִּזְרָח וּמֵאִיר עַד־הַמַּעֲרָב כֵּן יִהְיֶה גַּם־בּוֹאוֹ שֶׁל־בֶּן־הָאָדָם׃
Matthew 24:28 - אַיכָּא דֵּאן נֵהוֵא פַּגרָא תַּמָן נֵתכַּנשׁוּן נֵשׁרֵא .
Matthew 24:28 - But where the body shall be, there will be assembled the eagles.
Matthew 24:28 - And wherever the carcass may be, there will the eagles be congregated.
Matthew 24:28 - For wherever the corpse is, there will the eagles gather.
Matthew 24:28 - כִּי בַאֲשֶׁר הֶחָלָל שָׁם יִקָּבְצוּ הַנְּשָׁרִים׃
Matthew 24:29 - מֵחדָא דֵּין בָּתַר אוּלצָנָא דּיַומָתָא הָנוּן שֵׁמשָׁא נֵחשַׁכ וסַהרָא לָא נחַוֵא נוּהרֵה וכַוכּבֵא נֵפּלוּן מֵן שׁמַיָא וחַילֵא דַּשׁמַיָא נֵתּתּזִיעוּן .
Matthew 24:29 - But immediately after the affliction of those days, the sun will become dark, and the moon show not her light, and the stars shall fall from heaven, and the powers of heaven be commoved.
Matthew 24:29 - And immediately after the distress of those days, the sun will be darkened, and the moon will not show her light, and the stars will fall from heaven, and the powers of heaven will be agitated.
Matthew 24:29 - Immediately after the suffering of those days, the sun will be darkened, and the moon will not give her light, and the stars will fall from the sky, and the powers of the universe will be shaken.
Matthew 24:29 - וּמִיָּד אַחֲרֵי צָרַת הַיָּמִים הָהֵם תֶּחְשַׁךְ הַשֶׁמֶשׁ וְהַיָּרֵחַ לֹא יַגִּיהַּ אוֹרוֹ וְהַכּוֹכָבִים יִפְּלוּ מִן־הַשָׁמָיִם וַחֲיָלֵי הַשָׁמַיִם יִתְמוֹטָטוּ׃
Matthew 24:30 - והָידֵּין נֵתחזֵא נִישֵׁה דַּברֵה דּאנָשָׁא בַּשׁמַיָא והָידֵּין נַרקדָן כֻּלהֵין שַׁרבָּתָא דַּארעָא ונֵחזוּן לַברֵה דּאנָשָׁא דָּאתֵא עַל ענָנַי שׁמַיָא עַם חַילָא ושׁוּבחָא סַגִּיָאא .
Matthew 24:30 - And then shall be seen the standard of the Son of man in heaven, and then all the generations of the earth[Or, tribes of the land.] shall wail, and they shall see the Son of man coming upon the clouds of heaven, with great power and glory.
Matthew 24:30 - And then will be seen the signal of the Son of man in heaven: and then will all the tribes of the earth mourn, when they see the Son of man coming on the clouds of heaven, with power and great glory.
Matthew 24:30 - Then the sign of the Son of man will appear in the sky; and then all the generations of the earth will mourn, and they will see the Son of man coming on the clouds of the sky, with an army and great glory.
Matthew 24:30 - אָז יֵרָאֶה אוֹת בֶּן־הָאָדָם בַּשָׁמָיִם וְסָפְדוּ כָּל־מִשְׁפְּחוֹת הָאָרֶץ וְרָאוּ אֶת־בֶּן־הָאָדָם בָּא עִם־עַנֲנֵי הַשָׁמַיִם בִּגְבוּרָה וְכָבוֹד רָב׃
Matthew 24:31 - וַנשַׁדַּר מַלַאכַוהי עַם שִׁיפוּרָא רַבָּא וַנכַנשׁוּן לַגבַיָא דִּילֵה מֵן אַרבּעָת רוּחֵא מֵן רִשׁהוּן דַּשׁמַיָא וַעדַמָא לרִשׁהוּן .
Matthew 24:31 - And he shall send his angels with the great trumpet, and they shall gather the chosen who are his from the four winds and from the ends of heaven.[From the extremity of the heavens to their extremity.]
Matthew 24:31 - And he will send his angels with a great trumpet and they will collect together his elect from the four winds, from one extremity of heaven to the other.
Matthew 24:31 - And he will send his angels with a large trumpet, and they will gather his chosen ones from the four winds, from one end of the universe to the other.
Matthew 24:31 - וְשָׁלַח אֶת־מַלְאָכָיו בְּקוֹל שׁוֹפָר גָּדוֹל וְקִבְּצוּ אֶת־בְּחִירָיו מֵאַרְבַּע הָרוּחוֹת לְמִקְצֵה הַשָׁמַיִם וְעַד קְצֵה הַשָׁמָיִם׃
Matthew 24:32 - מֵן תִּתָּא דֵּין יִלַפו פֵּלֵאתָא דּמֵחדָא דּסַוכֵּיה רָכָן ופָרעִין טַרפֵיה יָדעִין אנתּוּן דַּמטָא קַיטָא .
Matthew 24:32 - But from the fig-tree learn a parable: As soon as her branches are soft, and they put forth her leaves, you know that summer draweth nigh.
Matthew 24:32 - And learn ye an illustration from the fig-tree. As soon as its branches become tender and its leaves shoot forth, ye know that summer is coming on.
Matthew 24:32 - From the fig tree learn a parable. As soon as its branches become tender and bring forth leaves, you know that summer is coming.
Matthew 24:32 - וּמִן־הַתְּאֵנָה לִמְדוּ אֶת־הַמָּשָׁל הַזֶּה כַּאֲשֶׁר יִרְטַב עֲנָפָהּ וּפָרְחוּ עָלֶיהָ יְדַעְתֶּם כִּי קָרוֹב הַקָּיִץ׃
Matthew 24:33 - הָכַנָא אָפ אַנתּוּן מָא דַּחזַיתּוּן הָלֵין כֻּלהֵין דַּעו דַּמטָת לָה לתַרעָא .
Matthew 24:33 - So also, when all these are seen, you know that it cometh to the door.
Matthew 24:33 - So also ye, when ye perceive all these things, know ye, that he is nigh, [even] at the door.
Matthew 24:33 - So even you, when you see all these things, know that it has arrived at the door.
Matthew 24:33 - כֵּן גַּם־אַתֶּם בִּרְאוֹתְכֶם אֶת־כָּל־אֵלֶּה דְּעוּ כִּי־קָרוֹב הוּא בַּפָּתַח׃
Matthew 24:34 - אַמִין אָמַר אנָא לכוּן דּלָא תֵּעבַּר שַׁרבּתָא הָדֵא עדַמָא דּהָלֵין כֻּלהֵין נֵהויָן .
Matthew 24:34 - Amen I say to you, that this race [Sharebtha, " tribe, people, nation."] shall not have passed away until all these shall take place.
Matthew 24:34 - Verily I say to you, That this generation shall not pass away, till all these things shall be.
Matthew 24:34 - Truly I say to you, that this generation will not pass away, until all these things happen.
Matthew 24:34 - אָמֵן אֹמֵר אֲנִי לָכֶם כִּי לֹא יַעֲבֹר הַדּוֹר הַזֶּה עַד אֲשֶׁר־יִהְיוּ כָל־אֵלֶּה׃
Matthew 24:35 - שׁמַיָא וַארעָא נֵעבּרוּן ומֵלַי לָא נֵעבּרָן .
Matthew 24:35 - Heaven and earth shall pass away; but my words shall not pass away.
Matthew 24:35 - Heaven and earth will pass away; but my words shall not pass away.
Matthew 24:35 - Even heaven and earth will pass away, but my words shall not pass away.
Matthew 24:35 - הַשָׁמַיִם וְהָאָרֶץ יַעֲבֹרוּ וּדְבָרַי לֹא יַעֲבֹרוּן׃
Matthew 24:36 - עַל יַומָא דֵּין הַו ועַל שָׁעתָא הָי אנָשׁ לָא יָדַע אָפלָא מַלַאכֵא דַּשׁמַיָא אֵלָא אַבָא בַּלחוּד .
Matthew 24:36 - BUT concerning that day and concerning that hour, no man knoweth; neither the angels of heaven, but the Father only.
Matthew 24:36 - But of that day and of that hour, knoweth no man, nor even the angels of heaven, but the Father only.
Matthew 24:36 - But concerning that day and that hour, no man knows, not even the angels of heaven, but the Father alone.
Matthew 24:36 - וְהַיּוֹם הַהוּא וְהַשָׁעָה הַהִיא אֵין אִישׁ יוֹדֵעַ גַּם־לֹא מַלְאָכֵי הַשָׁמַיִם גַּם־לֹא הַבֵּן בִּלְתִּי אָבִי לְבַדּוֹ׃
Matthew 24:37 - אַיכַּנָא דֵּין דּיַומַי נוּח הָכַנָא תֵּהוֵא מֵאתִיתֵה דַּברֵה דּאנָשָׁא .
Matthew 24:37 - But as the days of Nch, so shall be the coming of the Son of man.
Matthew 24:37 - And as the days of Noah, so will the coming of the Son of man be.
Matthew 24:37 - Just as in the days of Noah, so will be the coming of the Son of man.
Matthew 24:37 - וְכִימֵי נֹחַ כֵּן יִהְיֶה גַּם־בּוֹאוֹ שֶׁל־בֶּן־הָאָדָם׃
Matthew 24:38 - אַיכַּנָא גֵּיר דּאִיתַיהוּן הוַו קדָם טַופָנָא אָכלִין ושָׁתֵין ונָסבִּין נֵשֵׁא ויָהבִּין לגַברֵא עדַמָא ליַומָא דּעַל נוּח לכֵוֵילָא .
Matthew 24:38 - For as before the deluge they were eating and drinking, taking wives and giving to husbands, until the day that Nch went into the ark;
Matthew 24:38 - For as, before the flood, they were eating and drinking, taking wives and giving to husbands, up to the day that Noah entered the ark,
Matthew 24:38 - For as the people before the flood were eating and drinking, marrying and giving in marriage, until the day Noah entered into the ark,
Matthew 24:38 - כִּי כַּאֲשֶׁר לִפְנֵי יְמֵי הַמַּבּוּל הָיוּ אֹכְלִים וְשֹׁתִים נֹשְׂאִים נָשִׁים וְנֹתְנִים נָשִׁים לַאֲנָשִׁים עַד־הַיּוֹם אֲשֶׁר־בָּא נֹחַ אֶל־הַתֵּבָה׃
Matthew 24:39 - ולָא יִדַעו עדַמָא דֵּאתָא טַופָנָא וַשׁקַל לכֻלהוּן הָכַנָא תֵּהוֵא מֵאתִיתֵה דַּברֵה דּאנָשָׁא .
Matthew 24:39 - and knew not till the deluge came, and carried them all away; so shalt be the advent of the Son of man.
Matthew 24:39 - and knew not, until the flood came and took them all away; so will the coming of the Son of man be.
Matthew 24:39 - And they knew nothing until the flood came and carried them all away; such will be the coming of the Son of man.
Matthew 24:39 - וְלֹא יָדְעוּ עַד־בּוֹא הַמַּבּוּל וַיִּמַח אֶת־כֻּלָּם כֵּן יִהְיֶה גַּם־בּוֹאוֹ שֶׁל־בֶּן־הָאָדָם׃
Matthew 24:40 - הָידֵּין תּרֵין נֵהווּן בַּקרִיתָא חַד נֵתּדּבַר וחַד נֵשׁתּבֵק .
Matthew 24:40 - Then two shall be in the field; one shall be taken, and one be left.
Matthew 24:40 - Then will two [men] be in the field; the one will be taken, and the other left.
Matthew 24:40 - Then two men will be in the field, one will be taken away and the other left.
Matthew 24:40 - אָז יִהְיוּ שְׁנַיִם בַּשָּׂדֶה וְיֵאָסֵף אֶחָד וְהָאֶחָד יַעָזֵב׃
Matthew 24:41 - ותַרתֵּין נֵהויָן טָחנָן בּרַחיָא חדָא מֵתּדַּברָא וַחדָא מֵשׁתַּבקָא .
Matthew 24:41 - Two shall be grinding in the mill; one is taken, and one is left.
Matthew 24:41 - Two [women] will be grinding at the mill; the one taken, and the other left.
Matthew 24:41 - Two women will be grinding at the handmill, one will be taken and the other left.
Matthew 24:41 - שְׁתַּיִם טוֹחֲנוֹת בָּרֵחָיִם וְתֵאָסֵף אַחַת וְאַחַת תֵּעָזֵב׃
Matthew 24:42 - אֵתּתּעִירו הָכִיל דּלָא יָדעִין אנתּוּן בַּאידָא שָׁעתָא אָתֵא מָרכוּן .
Matthew 24:42 - Be wakeful therefore, because ye know not in what hour cometh your Lord.
Matthew 24:42 - Watch, therefore, since ye know not at what hour your Lord cometh.
Matthew 24:42 - Be alert, therefore, for you do not know at what hour your Lord will come
Matthew 24:42 - לָכֵן שְׁקֹדוּ כִּי אֵינְכֶם יוֹדְעִים בְּאֵי־זוֹ שָׁעָה יָבֹא אֲדֹנֵיכֶם׃
Matthew 24:43 - הָדֵא דֵּין דַּעו דֵּאלוּ יָדַע הוָא מָרֵא בַּיתָּא בַּאידָא מַטַרתָא אָתֵא גַּנָבָא מֵתּתּעִיר הוָא ולָא שָׁבֵק הוָא דּנֵתפּלֵשׁ בַּיתֵּה .
Matthew 24:43 - But this know; that if the master of the house knew in what watch the thief would come, he would have been watching, and not have suffered his house to be broken through.
Matthew 24:43 - But know this, that if the lord of the house had known in what watch the thief would come, he would have been awake, and would not have suffered his house to be broken into.
Matthew 24:43 - But know this much, that if the master of the house knew at what watch of the night the thief comes, he would keep awake and would not let his house be plundered.
Matthew 24:43 - וְאֶת־זֹאת דְּעוּ אֲשֶׁר לוּ־יָדַע בַּעַל הַבַּיִת בְּאֵי־זוֹ אַשְׁמוּרָה יָבֹא הַגַּנָּב כִּי־עַתָּה שָׁקַד וְלֹא הִנִּיחַ לַחְתֹּר אֶת־בֵּיתוֹ׃
Matthew 24:44 - מֵטֻל הָנָא אָפ אַנתּוּן הוַו מטַיבִין דַּבשָׁעתָא דּלָא סָברִין אנתּוּן נאִתֵא בּרֵה דּאנָשָׁא .
Matthew 24:44 - Wherefore be ye also prepared, because in the hour that ye expect not shall come the Son of man.
Matthew 24:44 - Therefore, be ye also ready; for at an hour ye do not expect, the Son of man will come.
Matthew 24:44 - For this reason, you also be ready, for the Son of man will come at an hour when you do not expect him.
Matthew 24:44 - לָכֵן הֱיוּ נְכוֹנִים גַּם־אַתֶּם כִּי בְשָׁעָה אֲשֶׁר לֹא תְדַמּוּ יָבוֹא בֶּן־הָאָדָם׃
Matthew 24:45 - מַנוּ כַּי אִיתַוהי עַבדָּא מהַימנָא וחַכִּימָא דַּאקִימֵה מָרֵה עַל בּנַי בַּיתֵּה דּנֵתֵּל להוּן סַיבָּרתָּא בּזַבנָה .
Matthew 24:45 - WHO is the servant faithful and wise whom his lord shall appoint over the children of his house, to give every one his meat in his time ?
Matthew 24:45 - Who then, is that faithful and wise servant, whom his lord hath placed over his domestics, to give them their food in its time?
Matthew 24:45 - Who then is the faithful and wise servant, whom his Lord has appointed over his household, to give them food in due time?
Matthew 24:45 - מִי הוּא אֵפוֹא הָעֶבֶד הַנֶּאֱמַן וְהַנָּבוֹן אֲשֶׁר הִפְקִידוֹ אֲדֹנָיו עַל־עֲבָדָיו לָתֵת לָהֶם אֶת־אָכְלָם בְּעִתּוֹ׃
Matthew 24:46 - טוּבַוהי לעַבדָּא הַו דּנאִתֵא מָרֵה נֵשׁכּחִיוהי דּעָבֵד הָכַנָא .
Matthew 24:46 - Blessed is that servant, who, when cometh his lord, shall be found doing so.
Matthew 24:46 - Happy is that servant, whom, when his lord shall come, he will find so doing.
Matthew 24:46 - Blessed is that servant, when his Lord comes and finds him so doing.
Matthew 24:46 - אַשְׁרֵי הָעֶבֶד אֲשֶׁר יָבוֹא אֲדֹנָיו וְיִמְצָאֵהוּ עֹשֶׂה כֵּן׃
Matthew 24:47 - אַמִין אָמַר אנָא לכוּן דַּנקִימִיוהי עַל כֻּל דּאִית לֵה .
Matthew 24:47 - Amen I say to you, that he will establish him over all that he hath.
Matthew 24:47 - Verily I say to you, He will place him over all that he hath.
Matthew 24:47 - Truly I say to you, he will appoint him over all that he has.
Matthew 24:47 - אָמֵן אֹמֵר אֲנִי לָכֶם כִּי יַפְקִידֵהוּ עַל־כָּל־אֲשֶׁר־לוֹ׃
Matthew 24:48 - אֵן דֵּין נאִמַר עַבדָּא הַו בִּישָׁא בּלֵבֵּה דּמָרי מַוחַר למֵאתָא .
Matthew 24:48 - But if that evil servant shall say in his heart, My lord withholdeth to come;
Matthew 24:48 - But if that servant, being wicked, shall say in his heart, My lord delayeth his coming;
Matthew 24:48 - But if a bad servant should say in his heart, My lord will delay his coming,
Matthew 24:48 - וְאִם־יֹאמַר הָעֶבֶד הָרַע בְּלִבּוֹ מְאַחֵר אֲדֹנִי לָבוֹא׃
Matthew 24:49 - וַנשַׁרֵא למֵמחָא כּנַוָתֵה ונֵהוֵא אָכֵל ושָׁתֵא עַם רַוָיֵא .
Matthew 24:49 - and shall begin to beat his fellow-servants, and shall be eating and drinking with drunkards;
Matthew 24:49 - and shall begin to beat his fellow-servants, and shall be eating and drinking with drunkards;
Matthew 24:49 - And he begins to beat his fellow servants, and to eat and drink with drunkards,
Matthew 24:49 - וְהִכָּה אֶת־חֲבֵרָיו וְאָכַל וְשָׁתָה עִם־הַסּוֹבְאִים׃
Matthew 24:50 - נאִתֵא מָרֵה דּעַבדָּא הַו בּיַומָא דּלָא סָבַר וַבשָׁעתָא דּלָא יָדַע .
Matthew 24:50 - the lord of that servant shall come in a day that he computeth not, and in an hour which he doth not know,
Matthew 24:50 - the lord of that servant will come in a day he will not expect, and in an hour he knoweth not,
Matthew 24:50 - The Lord of that servant will come on a day when he does not expect, and at an hour that he does not know.
Matthew 24:50 - בּוֹא יָבוֹא אֲדֹנֵי הָעֶבֶד הַהוּא בְּיוֹם לֹא יְצַפֶּה וּבְשָׁעָה לֹא יֵדָע׃
Matthew 24:51 - ונֵפלגִיוהי וַנסִים מנָתֵה עַם נָסבַּי בַּאפֵּא תַּמָן נֵהוֵא בֵּכיָא וחוּרָק שֵׁנֵא .
Matthew 24:51 - and shall sunder him, and set his lot with the hypocrites. There shall be weeping and gnashing of teeth.
Matthew 24:51 - and will cut him asunder, and will assign him his portion with the hypocrites; there will be weeping and gnashing of teeth.
Matthew 24:51 - And he will severely scourge him, and give him a portion like that of the hypocrites; there will be weeping and gnashing of teeth.
Matthew 24:51 - וִישַׁסֵּף אֹתוֹ וַיָשִׂים אֶת־חֶלְקוֹ עִם־הַחֲנֵפִים שָׁם תִּהְיֶה הַיְלָלָה וַחֲרֹק הַשִׁנָּיִם׃

The Coming of the Messiah
Shemot [Exodus]
96) Rabbi Shimon raised his hands and wept. He said, “Woe unto he who will be at that time, and happy is he who will be and can be present at that time.” “Woe unto he who will be at that time” because when the Creator comes to visit the deer, meaning Divinity, He will look to see who are the ones that are standing with her, He will observe all the deeds of each and every one of those who are with her, and no righteous shall be found. It is written about that, “And I looked, and there was none to help.” At that time, many troubles will come over Israel.
97) “Happy is he who will be and will be present at that time.” This is because one who is in faith at that time will be rewarded with that light of the King’s joy. It is written about that time, “And [I] will refine them as silver is refined, and will try them as gold is tried.”
98) After these troubles awaken upon Israel, all the nations and their kings will seek counsel together against them. They will awaken several evil sentences, unite against them, and trouble after trouble will come, and the last makes the first forgotten. Then the pillar of fire that stands from above downwards will be seen for forty days and all the nations in the world will see it.
99) At that time, the Messiah King will awaken to come out of the Garden of Eden, from the place called “the bird’s nest,” and will appear in the land of the Galilee. And on the day when the Messiah goes out there, the whole world will be angered and all the people in the world will hide in caves and in crevices in stones and they will not know how to be saved. It is written about that time, “And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty, when He arises to shake mightily the earth.”
100) “Before the terror of the Lord” is the angering of the whole world. “And from the glory of His majesty” is the Messiah. “When He arises to shake mightily the earth” is when the Messiah rises and will appear in the land of the Galilee, since this is the first place that was ruined in the Holy Land by Assyria. For this reason, he will appear there before all other places, and from there he will evoke wars upon the entire world.
101) After forty days, when the pillar rises from earth to heaven in the eyes of the whole world and the Messiah has appeared, a star will rise up on the east, blazing in all colors, and seven other stars will surround that star. And they will wage war on it from all sides, three times a day for seventy days, and all the people in the world will see.
102) And that star will make war with them with torches of blazing fire, sparkling in every direction, and it will strike them until it swallows them every single night. And at daytime, it lets them out again. They will make the war before the whole world repeatedly for seventy days. After seventy days, that star will be hidden and the Messiah will be hidden for twelve months, the pillar of fire will return as before, the Messiah will be hidden in it, and that pillar will not be seen.
103) After twelve months, the Messiah will be raised inside that pillar into the firmament, where he will receive strength and the crown of kingship. And when he descends to the earth, that pillar of fire will be seen again as before, in the eyes of the whole world. Afterwards, the Messiah will appear and many nations will gather unto him, and he will make wars throughout the world. At that time, the Creator will awaken all the peoples of the world with His might, the Messiah King will be known throughout the world, and all the kings in the world will awaken and unite to wage war against him.
104) Several rulers in Israel will revert and return to the gentiles and will come with them to wage war against the Messiah King. Then, the whole world will darken for fifteen days and many from the people of Israel will die in that darkness. This is why it is written, “For, behold, darkness shall cover the earth.”
The Messiah King—the Nukva
VaYechi [Jacob Lived]
589) The Messiah King will be called “poor” because he has nothing of his own, for he is the Nukva de ZA, and she is called “the Messiah King.” However, this is the holy moon above, Nukva de ZA, who has no light of her own, except what she receives from the sun, ZA. This is why she is considered poor.
590) The Messiah King, the Nukva, will reign in His dominion, will unite in His place above. And then, as it is written, “Your king shall come to you,” precisely “King,” since he contains the Nukva above and the Messiah King below.
If below, he is poor, the moon, the upper Nukva, since it is discerned as the moon, which is the upper Nukva, since the Messiah King below extends from the Nukva and is therefore called, “poor,” like her. And if above, which is the Nukva herself, she is poor, since she is a mirror that does not shine by itself, but from ZA. For this reason, she is called, “bread of affliction.” Yet, the Messiah is riding on a donkey and a foal, the stronghold of the idol worshipping nations, to subdue them under him. And the Creator, the Nukva, will strengthen in His place above, for the words, “Your king shall come to you” contain them both.
Signs of the Messiah
VaYera [The Lord Appeared]
476) “Then will I remember My covenant with Jacob.” Why is Jacob spelled with a Vav [in Hebrew] when they are absent from the exile, in the Vav, in the sixth millennium, it implies that Jacob, the children of Israel, will be redeemed in the Vav.
477) The commandment concerning the Vav is six and a half minutes. And at the sixtieth year to the bar of the door, in the sixth millennium—the Vav, Tifferet, is the middle bar that bolts inside the boards from one end to the other, hence its name, “the door-bolt,”—the God of heaven will raise a count for the daughter of Jacob. And it will take six and a half years from that time until she has remembering. This is the length of time of the count. And from that time, it will take six other years, which is the length of time of remembering, and they are seventy-two and a half years.
This is so because each illumination appears in Katnut and in Gadlut. It begins in Katnut—VAK, which shines only from below upwards—female light, and this is the time of the count. Subsequently, the Gadlut appears, light of GAR, which shines from above downwards. This revelation is called, “remembering,” “male light.”
Your indication is that the female’s face turns upwards, and the male’s face turns downwards. This is why the birth of Isaac begins with the words, “Then the Lord took note of Sarah,” which is female light, called “counting,” when she was still unfit for delivery, until the remembering was extended to her. This is why it is written a second time, “And the Lord did for Sarah as He had promised,” which is the remembering. This is so because it mentions action here, and action is considered male, since there is no action in female light because a woman is the ground of the world.
Also, in the future redemption, when the Vav raises the Hey in the complete and great light, as it is written, “And the light of the moon shall be as the light of the sun,” the count of this great light will appear first, and then the remembering. The count, which extends in the form of Vav, will shine for only six minutes, HGT NHY, which shine in her by mingling with the male while with respect to herself she has only half a time, meaning half the Malchut, called, “time,” that is, only from the Chazeh up in her, and not from the Chazeh down. This is so because she is still in the form of counting, which is female light, which does not shine from above downwards; hence, half a moment is missing in her, meaning from the Chazeh down.
And for this reason, the years of the count will be six and a half years, from sixty years to sixty-five and a half. Then the light of remembering, the male light, will appear from the Vav, and then the Messiah King will appear, which is male and Vav, and his illumination will last six other years.
478) In sixty-six years will the Messiah King be revealed in the land of the Galilee, and it is the Messiah Son of Joseph. Hence, the place of his revelation is the Galilee, the lot of Joseph. And when a star on the east will swallow seven stars on the north, and a blaze of black fire will be hanging in the firmament for sixty days, wars will awaken in the world on the north side, and two kings will fall in these wars. And all the peoples will come together over the daughter of Jacob, to repel her from the world. It is written about that time, “it is a time of trouble unto Jacob, but he will be saved from it.” At that time, all the souls will perish from the body and will need to return and be renewed. And your sign is, “All the souls belonging to Jacob that came into Egypt,” all sixty six souls.
This is so because prior to the complete redemption, there were redemptions from Egypt and from Babylon by the force of the lights and Kelim de Ima [vessels of Ima]. But Malchut herself had had no redemption yet, in and of herself. This is the rainbow, in which only three colors shine—white, red, and green—while her black color does not shine, since Malchut has nothing of her own. Instead, she needs to receive from ZA, her husband, who gives her from the lights and Kelim de Ima. But complete redemption means that Malchut herself will be built with her own Kelim and lights, and will no longer need to receive the lights and Kelim de Ima from ZA, as it is written, “And the light of the moon will be as the light of the sun.”
As in Malchut’s previous redemptions, Malchut is built in three lines, and then she herself is built—the vessel of reception of the three lines. Similarly, in the future redemption, the light of redemption must correct the Malchut one at a time in three lines, and then her own self, which receives from three lines. Subsequently, she will have all the perfection suitable for the complete Zivug, which are the five discernments of correction.
This leads to an order of times:
First correction—from sixty years to sixty-six and a half, only the right line in her will be corrected in the light of counting.
Second correction—from sixty-six to seventy-three years, the left line in her will be corrected in the light of remembering. Hence, at that time, the Messiah Son of Joseph will appear in the land of the Galilee. All the signs at that time come from the Dinim [judgments], which apply during the illumination of the left.
Third correction—from seventy-three years to 100 years, corrects the middle line in her, by which the Messiah Son of David will appear.
Fourth correction—her self, to receive all that there is in the three lines, from 100 years to the end of the sixth millennium, in a Zivug of the Vav in the Hey. And all the old souls that came out since the days of the creation of the world through the end of the sixth millennium will then receive complete renewal.
The fifth correction—the seventh millennium, when Malchut is completed in its entirety, and it will be one day for the Creator, for one Zivug for begetting new souls, which have never existed since the day of the creation of the world through the seventh millennium.
He said that on the 66th, the Messiah King will appear in the land of the Galilee, and it is the Messiah, Son of Joseph, who appears in his domain, and his time is seven years through seventy-three years. This is so because he comes to correct with the light of remembering, the half of Malchut that is still missing in the light of counting, whose time is six and a half years, since it is light of VAK. And now that the light of remembering—which is GAR—has arrived, the Messiah, Son of Joseph, appeared first, to correct the whole of the left line—seven years. This indicates that the Malchut has been completely corrected, even from the Chazeh down, since in the previous redemptions, her left line was corrected only by the force of her ascension to Ima, which received the left line of Ima. But now, her own left line will be corrected in her place below, and she no longer needs the left line of Ima.
It was said, “And one star from the east will swallow seven stars from the north.” This is so because of the four winds —HB TM—Bina is on the north and Tifferet is on the east. Remembering is the light of the Vav, Tifferet, the star on the east, which will correct the Malchut in the left line herself. Thus, by that it revokes the left side of Ima, the north side, which was in the structure of Malchut thus far. It is perceived as swallowing the seven stars of Bina within it, and the seven stars are the seven Sefirot, HGT NHYM, that are included in the left line.
It was said, “And a blaze of black fire will be hanging in the firmament for sixty days.” Dinim that come to the world by the illumination of the left are called, “a blaze of fire.” Thus far, the blaze was a red-color fire, from Bina and not from Malchut. This is because the four colors—white, red, green, and black—are HB TM, where red is Bina. But now that the Malchut has obtained lights and Kelim from her own self, and the left line extends to her in her own Kelim, which is the color black, the blaze of fire that comes by the illumination of the left is of the color black. This is why he says that a black fire will be hanging in the firmament. And the number sixty days is sixty heroes, for it is called, “illumination of the left,” where even though it is the light of GAR, it is still only GAR in VAK, where each tip consists of ten, and they are sixty. Also, days are Sefirot.
It was said, “And wars will awaken in the world on the north side, and two kings will fall in these wars.” By the force of the Dinim in the illumination of the left, wars will be extended to the world. And because the east will then swallow the north, the Dinim will stretch from the east to the north, as well. “And two kings will fall in these wars,” one from the nations of the world and one from Israel, which is the Messiah Son of Joseph.
It is written, “And all the peoples will come together, over the daughter of Jacob, to repel her from the world.” This is because after the fall of the Messiah Son of Joseph, the nations will greatly intensify and will want to repel Israel from the world, as it is written, “It is a time of trouble unto Jacob, but he will be saved from it.” This means that those Dinim and troubles will not come as punishments, but so as to afterwards become Kelim for the complete salvation. This is the meaning of, “He will be saved from it.”
It is written, “At that time, all the souls will perish from the body,” where by the Dinim and the troubles that they will suffer at that time, the power of the souls that were once in a body will be emptied, and not only the souls from that generation, but the souls from all the generations that were once in a body since the day of the creation of the world. All of them will weaken and their force will run out, until, “And will need to return and be renewed,” meaning that they will need to (and must) be renewed.
480) In seventy-three years, seven years after the disclosure of the Messiah Son of Joseph, all the kings of the world will gather in the big city, Rome, and the Creator will awaken upon them fire and hail and crystal stones, and they will perish from the world. And only those kings that did not come to Rome will remain in the world and will later return to wage other wars. At that time, the Messiah King will awaken throughout the world, and several nations and several armies will gather to him from the world over, and all the children of Israel will gather in their places.
Interpretation: Here is where the middle line is established, which is about the subjugation of the left so as to be included in the right line, as well as the right in the left. Then the degree is completed on all sides. This is the meaning of, “In seventy-three years… all the kings of the world,” all those whose strength is from the left will gather in the big city, Rome, which is the head of all the forces of the left. “And the Creator will awaken upon them… and they will perish from the world.” This is so because through the illumination of the middle line, all the Dinim [judgments] will be cancelled and the forces of the left will perish from the world. “And only those kings that did not come to Rome,” those who extend from the Klipot of the right, who did not come to Rome, which is left, “Will later return to wage other wars,” since during the fourth correction, there will be a time for the forces of the right to fight Israel, as is written below.
“At that time, the Messiah King will awaken,”—the Messiah Son of David—who extends from the middle line, and hence his time to appear has come, along with his correction. “And all the children of Israel will gather in their places,” to go to Jerusalem, for then begins the ingathering of the exiles and they will gather in their places to go to Jerusalem. But they will not go before the arrival of the fourth correction, which is the correction of the Malchut that will receive the illumination of the three lines within her. And then all of Israel will gather and come to Jerusalem.
481) Until the years were completed and came to 100 years in the sixth millennium. Then the Vav will bond with the Hey, bestowing the corrections of the three lines upon the Hey, Malchut, meaning the fourth correction. “Then they shall bring all your brothers from all the nations as an offering to the Lord,” and then will be the ingathering of the exiles. And the children of Ishmael—the head of all the forces of the Klipot from the right (as is Rome with the forces of the left)—will awaken at that time along with all the peoples of the world who did not come to Rome, to come to Jerusalem for war, as it is written, “For I will gather all nations against Jerusalem to battle.” And it is also written, “The kings of the earth stand up,” and also, “He who sits in the heavens will laugh.”
482) After all the forces of the Sitra Achra on the right and on the left are gone, the small Vav will awaken, Yesod de ZA, to unite with the Hey and to renew the old souls, meaning all those who were in a body since the time of the creation of the world until then, so as to renew the world, Malchut, as it is written, “Let the Lord rejoice in His works.” It is also written, “May the glory of the Lord endure forever,” so the Hey will properly bond with the Vav, as it should be. “Let the Lord rejoice in His works,” to bring down His deeds, which are the renewed souls to the world, so they will all be new creations and all the worlds will unite as one.
483) Happy are all those who will remain in the world at the end of the sixth millennium, to enter the Sabbath, which is the seventh millennium. This is because then it is one day, for the Lord alone, to properly mate with the Hey and to assemble new souls to bestow upon the world, meaning souls that have never been to the world. They will be in the world along with the old souls that remained from the beginning and were renewed, as it is written, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem shall be called ‘holy,’ even every one that is written unto life in Jerusalem.”
The Secrets of the Torah are Revealed in the Days of the Messiah
VaYikra [The Lord Called]
387) After Moses died, it is written, “And this people will rise up, and go astray.” Woe unto the world when Rabbi Shimon departs it, when the fountains of wisdom are blocked in the world and a man seeks a word of wisdom, but none shall be found to speak. And the whole world will be erring in the Torah and there will be no one to evoke in the wisdom.
It is written about that time, “And if the whole congregation of Israel shall err,” meaning if they err in the Torah and do not know her ways and what they are because “and the matter is hidden from the eyes of the assembly,” meaning that there is none who knows how to reveal the depth of the Torah and her ways, woe unto those generations that will be in the world at that time.
388) At the time of the Messiah, the Creator will reveal profound secrets in the Torah, “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” It is written, “And they shall teach no more every man his neighbor, and every man his brother, saying, ‘Know the Lord’; for they shall all know Me, from the least of them unto the greatest of them.”
The Appearance of the Wisdom to All the Nations
VaYera [The Lord Appeared]
460) When it is near the days of the Messiah, even infants in the world will find the secrets of the wisdom and know the ends and calculations of redemption in it. And at that time, it will be revealed to all. This is the meaning of the verse, “For then will I turn to the peoples.” What is “Then”? It is the time when the Assembly of Israel rises from the dust. When the Creator raises her, “Then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him shoulder to shoulder.”
We encouraged him, "Lord, tell us what will happen." "All flesh, believers and unbelievers alike, will behold a trumpet in the heavens, great stars in the sky during the day, a dragon suspended between heaven and earth, and fiery stars and hailstone dropping fire. The sun and moon will fight each other in the midst of frightening thunder, lightening and earthquakes. Cities will fall down and people will be killed by the rubble, the rain will fail and there will be continuous drought, famines will cause both quick and prolonged death. So many will die that there will not be enough graves to hold them. When a child and a relative lies on the bed together, on will be taken and one left. Natural affection will die - caregivers will abandon children, children will turn from their parents, and neighbors will ignore each others' needs. Everything is hatred and affliction and jealousy, and they will take from one and give to another. But what comes after this will be worse! For then my Father will be angry because humankind's wickedness. Their offenses are many. The horror of their impurity is corrupting their lives."
We said, "In what kind of power or form will you return?" He answered, "I will burst forth like the sun, shining seven times brighter, while the clouds carry me on their splendorous wings and the cross goes on before. Then I will judge the living and the dead."
We said, "How many years?" He said, "My Father will come in 150 years, between Passover and Pentecost."
We asked, "Once you said, 'I will come.' Now you say, 'he who sent me will come.' Who will come?" He answered, "I am totally in the Father, and he is in me."
[Signs of the End of This World]
Chapter 2
And Peter and John answered and said unto Him: Tell us, our Lord, the signs of the end, and all the deeds which shall then be [done] by them who live in this world, so that we also may make [them] known to them who believe in Thy Name in all the nations, that those generations may observe [them] and live. But Jesus answered and said: Did I not, before I suffered for those that dwell on the earth, tell you some things about the end? We answered and said, [Yea,] our Lord; but now we desire to know the deeds which [are] the signs of the end of this world, if our Lord hath judged that this is fitting for us to know; for us, and for those who [shall] hear.
Chapter 3
And Jesus answered and said: In the time when I was in the world, I spoke unto you before I should be glorified, of signs that the end is near, thus: that there shall be on earth famines and pestilences, tumults, and commotions, risings of nations against nations, and those other things whereof I have told you. But I commanded you to watch and pray. And now hear, ye children of the light; for My Father who hath sent Me to His inheritance hath predetermined in His foreknowledge, that in the last days, out of the latest generation, there should be vessels [of grace] Holy, and honoured, and elect. Wherefore I make known unto you exactly [what are] the things which are about to be, and when he shall arise, that Son of Perdition, the Enemy, the Adversary, and what he is like.
Chapter 4
There shall, then, be signs when the Kingdom is approaching such as these. After the famines and pestilences and tumults among the nations, then there shall rule, and rise to power, princes who love money, who hate the truth, who kill their brethren, liars, haters of the faithful, proud, lovers of gold, allied by relationship but not allied in counsel, for they wish each to destroy the life of his fellow. But there shall be in their hosts great affliction, and flight, and bloodshed.
Chapter 5
But there shall arise also in the West a king of foreign race, a prince of great craft, godless, a homicide, a deceiver, a lover of gold, great at devices, a hater of the faithful; a persecutor; and he shall bear rule also over barbarous nations, and shall shed much blood. At that time silver shall be despised and gold be honoured; and in every city and every country there shall be spoiling and robbery, and there shall be spilling of blood.
Chapter 6
Then there shall be signs in Heaven. A bow shall be seen, and a horn, and lights; and noises out of season, and sounds, and ragings of the sea and a roaring of the earth.
Chapter 7
But on the earth shall be signs; the birth of dragons from mankind, and likewise also of wild beasts; and young women newly wedded shall bring forth babes who speak perfectly and announce the last times, and pray to be put to death. And their looks shall be the looks of [men] far advanced in years; they shall be grey-headed when they are born. Also women shall bear babes with four feet: some shall bear spirits only, and some shall bear their progeny with unclean spirits. Others [there] shall [be who] practise divination in the womb, and shall speak with familiar spirits; and there shall be many other horrible signs.
Chapter 8
But in the assemblies, and nations, and Churches, there shall be many tumults, for there shall arise evil shepherds, unjust, slothful, avaricious, lovers of pleasures, lovers of gains, lovers of money, talkative, boastful, haughty, gluttonous, perverse, rash, given to delights, vain-glorious, opposing the ways of the Gospel and fleeing from the strait gate, removing from themselves every humiliation and not sorrowing for My humiliation, rejecting all the words of truth, and despising all the ways of piety, and not mourning for their sins. Therefore there shall be shed abroad among the nations, unbelief, hatred of the brotherhood, wickedness, bitterness, slothfulness, envy, hatred, strife, theft, oppression, drunkenness, debauchery, lasciviousness, licentiousness, fornication, and all such works as are contrary to the commandments of life. For from many mourning and gentleness shall flee away, and peace and meekness, and poverty and piety, and tears, because the shepherds heard these things, and did not do them, and moreover did not shew My commandments, seeing that they [themselves] are examples of wickedness in the nation.
But the time shall come when some of them will deny Me, and will stir up confusions in the earth, and put their trust in a corruptible king. But they who in My Name endure unto the end shall be saved. Then they shall ordain commandments for men, [commandments] unlike the book of commandments in which the Father is well pleased; and My elect and My Holy ones shall be rejected by them, and called among them, as it were, the polluted. Yet these are the upright ones, pure, sad, merciful, quiet, kind, always knowing Him who is among them at all times, and they shall be called mad for My sake, who have saved them. It shall come to pass also in those days that My Father shall gather together out of that generation the pure ones, even the pure and faithful souls, those to whom I will appear, and with whom I will make My habitation, and I will send to them the understanding of knowledge and of truth, and the understanding of holiness, and they shall not cease praising and giving thanks to their God, My Father who sent Me; and they shall speak the truth at all times, and they shall teach [others] whose spirit they have tried [and have found] that they are upright and worthy, as for the Kingdom, and shall instruct them in knowledge and strength and prudence. And those who suffer persecution because they live in piety shall receive the reward of their praise. And it shall be in those times that all the Kingdoms shall be disturbed, and all the world also [shall see] affliction and want; and all this world shall be reputed as nothing; and all its possessions shall be destroyed by many [destroyers], and there shall be great scarcity of crops, and the winter shall be very severe; and the princes shall be few in number and small, who have rule over gold and over silver, and are rich in all those things which are in this world; and the children of this world shall hold their storerooms and barns, and shall have rule over the markets of buying and selling. Many shall be afflicted, and on that account shall call upon their God that they may be delivered. Blessed are they who are not [alive] at that time; and [blessed] they [also] who shall be [alive indeed], but [shall] endure. For when these things shall come to pass, then soon she that travaileth is near to bring forth, for the time is fulfilled.
Chapter 9
Then shall come the Son of Perdition, the Adversary, who boasteth and exalteth himself, working many signs and miracles, that he may deceive the whole earth, and overcome the innocent, My Holy ones. Blessed are they who endure in those days. But woe to those who are deceived.
Chapter 10
But Syria shall be plundered, and shall weep for her sons. Cilicia shall lift up her neck until He who judgeth her shall appear. The daughter of Babylon shall arise from the throne of her glory, that she may drink that wine which is mixed for her. Cappadocia, Lycia, Lyconia shall bow down the back, for many multitudes shall be depraved by the corruption of their wickednesses. And then shall be opened the camps of the barbarians, for many chariots shall go forth so as to cover [the face of] the earth. In all Armenia, and in Pontus, and in Bithynia the young men shall fall by the sword, and the sons and the daughters shall be captives. [The sons and the daughters] of Lyconia shall be mingled in [their] blood. Pisidia which boasteth, and trusteth in [her] riches, shall be over-thrown [even] to the ground. The sword shall pass through Phoenicia, because [her inhabitants] are children of corruption. Judaea shall clothe herself with lamentation, and shall be made ready for the day of destruction, because of her uncleanness. Then shall she gather together the abomination of desolation. The East shall be opened by him; also the ways shall be opened by him. Sword and flame [are] in his hands: he burneth with anger and fiery indignation. This is the armour of the judgment of the corruption of them that are born in the earth; the extermination of the faithful, the way of bloodshed; for his way is in error and his power is to blaspheme, and his hand for deception, his right hand in misery, and his left hand in darkness.
Chapter 11
And these are the signs of him: his head [is] as a fiery flame: his right eye shot with blood, his left [eye] blue-black, and he hath two pupils. His eyelashes are white; and his lower lip is large; but his right thigh slender; his feet broad; his great toe is bruised and flat. This is the sickle of desolation.
After this let the prayer be completed, and let the Reader then read the Prophets and the rest; let the Presbyter or Deacon read the Gospel; and then let the Bishop or Presbyter teach those things which are convenient and profitable. After that let there be a prayer, and let the Catechumens receive a laying on of the hand.
[Reasons for Ecclesiastical Rule]
Chapter 12
Therefore I say unto you, [ye] children of the light, that the time is at hand, and the harvest is ripe that sinners should be harvested in judgment. And to many the Judge shall arise as one who is kind, and shall impute to them their own works. But when He shall be at hand, a sign shall be given to the elect, who keep the law of My Father.
Chapter 13
Then those who fear My words, and do them in truth and with a faithful mind, shall watch and pray without ceasing, reckoning continual supplication as a work, in nothing wandering or going about in this world, and in nothing anxious, but with an austere soul and a mind that doubteth not, daily taking on them the Cross, to do the will of My Father which is in Heaven, with a meek heart. For He who is anxious about them that trust in the truth, and careth for them, is the Lord; and He sendeth to them those things which are right and fitting — those things which He knoweth, and by the hands of them whom He knoweth.
Chapter 14
I have told you these things, therefore, that wherever ye go, ye may test the souls that are Holy, and tell them those things which are fitting and right, and those things which are about to be, and all those things which, before I was glorified, I gave you in commandment, so that believing [them] they may truly live. From henceforth shall be the beginning of travail, and the mystery of destruction.
Turning therefore to the Church, setting right, duly ordering, and arranging, and doing all things in uprightness and holiness, speak to every man as is helpful to him, so that your Father which is in Heaven may be glorified. Be ye wise, that ye may persuade those who are in captivity to error, and those who are sunk in ignorance, that coming to the knowledge of God, and living piously and purely, they may praise My Father and your God.
Chapter 15
Now after Jesus had spoken these words, Peter and John and Thomas and Matthew and Andrew and Matthias (?) and the rest said:
Our Lord, truly Thou hast spoken to us now also words of warning and of truth, and though we are not worthy Thou hast bestowed upon us many things, and hast granted also to those of future generations who are worthy, to know Thy words and to flee from the snares of the Evil One. But, our Lord, we beseech Thee, make Thy perfect light to shine upon us, and upon those who are foreordained and separated to be Thine. Because that we have many times asked Thee, we pray Thee teach us of what sort he ought to be who standeth at the head of the Church, or with what rule he should raise up and order the Church. For it is urgent that when we are sent to the nations to preach the salvation which is from Thee, it should not escape us as to how it is fitting to arrange the Mysteries of the Church. Therefore from Thy mouth, our Saviour and Perfecter, we desire to learn without omission how the Chief of the Holy things ought to please Thee, and [likewise] all those who minister in Thy Church.
Chapter 16
Then Martha and Mary, and Salome, who were with us, answered and said — Yea, O our Lord, teach us to know what we ought to do, that our souls may live unto Thee. Then Jesus answered and said unto them: I will that, persevering in supplication, ye should always serve My Gospel, and be examples of holiness, for the salvation of those who trust patiently in Me; and in all things be figures of the Kingdom of Heaven.
Chapter 17
But to us also Jesus said — Because that ye also have asked Me concerning the Rule Ecclesiastical, I deliver and make known to you how ye ought to order and commanded you. And it shall be to him that is embittered and doeth them not, but giveth My words without profit, for the destruction of their souls.
But My Father is mediator, and all His host, that if their sins are as the sand of the sea[shore] which cannot be numbered, and any of them, understanding these words, shall do them, these sins shall be forgiven him, and he shall live in Me.
Chapter 18
But because in the midst of the assembly of the people [there are], more and more, many carnal desires, and the labourers are feeble and few, only My perfect labourers shall know the multitude of My words, all also which at times I spake to you in private before I should suffer, and which ye know; ye both have them and understand them.
For My mysteries are given to those who are Mine, with whom I shall rejoice and be glad with My Father. When they shall be loosed from [this] life they shall come to Me.
But these remaining words, determining and appointing them, speak ye in the Churches.
But from the day that My faithful ones also have the desire to know, that they may do the things of My Father, what[soever is] in this My testament, I will be with them, and will be praised among them, and I will make My habitation with them, by power informing them of the will of My Father.
See that ye give not My holy things to the dogs, and cast not pearls before swine, as I have often commanded you.
Give not My holy things to defiled and wicked men who do not bear My cross, and are not subject [to Me]; and My commandments shall be for derision among them. And it shall be to him that is embittered and doeth them not, but giveth My words without profit, for the destruction of their souls.
But it shall be spoken and given to those who are firm and fixed, and do not fall away, who keep My commandments and this tradition, [to the end] that they, keeping these [things], may abide holy and upright and strong in Me, fleeing from the downfall of iniquity and the death of sin; the Holy Ghost [also] bestowing upon them His grace, that they may believe uprightly, that they may in the Spirit spiritually know the things of the Spirit, and in hope endure labour, and in joy serve My Gospel, and bear the reproach of My cross, not doubting but [rather] glorying; for verily I say unto you, that such as these [men] and such as these [women] shall, after death, dwell in the third order of My Father who hath sent Me.
‘And he lay down and fell asleep beneath a broom-shrub. Then lo, this angel touched him and said, “Get up, eat!”’. Michael, ‘the great prince’ of Israel, revealed this mystery to the prophet Elijah at Mount Carmel; namely, the eschaton and what was scheduled to transpire at the End of Days at the end of the four empires and the things which would take place during the reign of the fourth ruler.

A wind from the Lord lifted me up and transported me to the southern part of the world, and I saw there a high place burning with fire where no creature was able to enter. Then the wind lifted me up and transported me to the eastern part of the world, and I saw there stars battling one another incessantly. Again the wind lifted me up and transported me to the western part of the world, and I saw there souls undergoing a painful judgment, each one in accordance with its deeds.

Then Michael said to me, ‘The appointed time for the End of Days will occur during the reign of a king who will be named Hrmlt. There are some that say that Trmyl’ will be his name.’ R. Simai says Hkšrt will be his name. R. Eleazar says Artaxerxes will be his name. R. Judah b. Betira says Cyrus will be his name. R. Šim‘ōn b. YoÐai says Khusrau will be his name. The halakhah in this case follows R. Šim‘ōn who said ‘Khusrau’ will be his name.

The last king who rules Persia shall come up against the Romans three successive years until he expands his gains against them for twelve months. Three mighty warriors will come up to oppose him from the west, but they will be handed over into his control. Then the lowliest of the kings, the son of a slave woman and whose name is Gīgīt, will confront him from the west. These will be his signs, for Daniel has already foreseen him: his face will be long, there will be a bald patch between his eyes, he will be very tall, the soles of his feet will be high, and his thighs will be thin. At that time he will attack the faithful people, and he will provoke at that time three agitations. All the constellations will be gathered together and move to one place. They will plunder houses and rob fields and strike the orphan and the widow in the bazaar, but if they perform penitence they will be forgiven.

On the twentieth day of Marheshvan, the world will be shaken ‘and the heavens and the earth will quake.’ On the twentieth day of Kislev, all Israel will stand in prayer and clamor before their heavenly Father, and a sword will descend and fall upon the nations of the world, in accordance with what scripture says: ‘The sword kills indiscriminately’. On the twentieth day of Nisan, the first group of exiles will depart from Babylon: they will number eighteen thousand men and women, and not a single one of them will perish. On the twenty-fifth day of Tishri, the second group of exiles will depart from the region of the River Sambatyon: they will number seventeen thousand, but twenty men and fifteen women will be slain from among them. On the twenty-fifth day of the eighth month, the third group of exiles will depart. They will weep and cry out on behalf of their brethren who were slain, and they will cry out in the desert for twenty-five days and not taste any food, living instead ‘on what issues from the mouth of the Lord’. The first group of exiles will not leave Babylon until the second group arrives there, as scripture affirms: ‘Writhe and push out, O daughter of Zion, like a woman giving birth. For you will now go out of the city and dwell in the countryside, and you shall come to Babylon. There you will be rescued; there will the Lord redeem you from the hand of your enemies’.
On the twentieth day of Nisan, a king shall come up from the west, ravaging and horrifying the world. He shall encroach upon ‘the holy beautiful mountain’ and burn it. Most cursed among women is the woman who gave birth to him: that is ‘the horn’ which Daniel foresaw, and that day will be one of torment and battle against Israel.
Demetrius son of Pōryphōs and Anfōlīpōs son of Panfōs will wage a second battle. Accompanying them will be ten myriads of cavalry, ten myriads of foot soldiers, and another ten myriads of troops concealed on ships. On the twentieth day of Ellul, the Messiah will come: his name is Yinnōn. On that same day Gabriel will descend and from the ninth to the tenth hour will destroy from the world ninety-two thousand people. On the twentieth day of Tebet, Mekketz, Qīrtalos, and all the cities allied with them will wage a third battle: a very large nation extending from the great plain unto Jaffa and Ashkelon. On the twentieth day of Shebat, the Messiah will come: angels of destruction will descend and destroy the whole of that multitude, and they will not leave alive a single soul.
It was regarding this time that God spoke about to Abraham: ‘Your progeny are destined to sink to the lowest level, as scripture states: “And you shall be low, and you will speak from the ground”, but afterwards they will be exalted higher than all the nations, as scripture affirms: “and the Lord your God will set you high above all the nations of the earth”.’ After this all the Gentile nations will come and prostrate themselves before every Israelite and lick off the dust from their feet, as scripture says: ‘kings will serve as your tutors, while their princesses will be your nurse maids; they will prostrate themselves facedown on the ground to you and lick off the dust from your feet’.
On the twentieth day of Adar, the Messiah will come, and with him will be thirty thousand righteous ones, as scripture attests: ‘Righteousness will be the wrap girdling his loins’. When the nations of the world behold this happening, immediately each one of them will putrefy, both it and its cavalry, as scripture says: ‘and this will be the affliction with which the Lord will strike all the nations.’ At that time the Holy One, blessed be He, will address the nations of the world: ‘Woe to you, o wicked ones, who are alive at the cessation of the four world empires! All of you are to be expelled from the world, one wherein one kor of wheat will yield about nine hundred kors, and there will be analogous fantastic yields for wine and oil. Every tree will bear choice produce and fruits, as scripture states: “and you, o mountains of Israel, will make your branches yield.” And Israel will eat these fruits and rejoice for forty years.
After this the Holy One, blessed be He, will bring up Gog and Magog ‘and all their associates,’ and then all the peoples of the earth will assemble together and surround Jerusalem in order to make war. The Holy One, blessed be He, will come up and do battle with them. The Messiah will arrive, and with his help the Holy One, blessed be He, will wage war on them, as scripture forecasts: ‘then the Lord will go forth and fight with those nations as when He did battle on the day of war’. On that day mountains will quake and hills will shake and walls and towers will collapse. The Holy One, blessed be He, will gather all the birds of the sky and the beasts of the earth to feast on their flesh and to drink their blood, as scripture says: ‘the vultures will spend summer upon them, and all the beasts of the earth will spend winter upon them’. Israel will spend seven years burning their weaponry, as scripture states: ‘then the inhabitants of the cities of Israel will go out and set fire to the weaponry and burn it … for seven years’. It also says: ‘The house of Israel will spend seven months burying them in order to purify the land’.
These are the cities which will experience devastation: Jericho, Be’erot, Beth Hōrōn, Sīserīn, Milkah, Arad, Shallūm, Samaria, Beth Migdōl, Tyre, Beth alsawet, Lod, Būz, Beth ‘Aynam, Hamath, Sefar, adashah, Antioch, Alexandria, and ‘Edom.’ But as for all of the cities of Israel, fire and fiery angels will surround them, as scripture affirms: ‘and I will be a wall of fire encompassing it—utterance of the Lord’. Afterwards the final day will come: its duration will be that of forty days. The mountains and hills will shudder and quake, and the earth will cry out against the wicked, saying: ‘In such-and-such a place did so-and-so kill so-and-so,’ as scripture states: ‘the earth will reveal her blood-guilt.’
Elijah said: I beheld the dead taking form and their ‘dust’ being reshaped and made like the forms they had when they were formerly alive so that they might render praise to God, as scripture states: ‘See now that I indeed am He and there is no deity other than Me; I put to death and I resurrect, I sicken and I heal: none can escape from My power’. Also in Ezekiel it says: ‘and I looked, and behold, sinews were upon them’. The ministering angels opened their tombs and injected them with their ‘animating breaths,’ and they revivified. The angels stood them up on their feet. They shoved everyone who merited punishment into a large hollow place two hundred cubits long and fifty cubits wide. The eyes of the righteous will witness the downfall of all those who did not take pleasure in observing the Torah of the Holy One, blessed be He, as scripture states: ‘they will go out and see the corpses of those people who rebelled against Me …’.
Elijah said: I beheld fire and brimstone coming down upon the wicked from heaven, as scripture says: ‘the Lord will rain coals of fire and brimstone upon the wicked’. The Holy One, blessed be He, will move the Temple a great distance from the place of eternal torment so that the righteous will not hear the sound of the cry of the wicked suffering and seek to obtain mercy for them. ‘They will be as if they never were.’
Elijah said: I saw Abraham, Isaac, Jacob, and all the righteous ones in sitting postures, and the land before them was sown with every sort of delightful vegetation. That tree which the Holy One, blessed be He, had prepared was standing in the middle of the garden, as scripture says: ‘and there will grow by the stream on its bank on both sides every kind of fruit tree; their foliage will never wither, nor will their fruit ever fail’. Boats will come ‘from En-gedi as far as’ Eglayim bearing wealth and riches for the righteous ones.
Elijah said: I beheld a great city, both beautiful and glorious, descending from heaven wherein it had been built, as scripture states: ‘The already built Jerusalem, like the city associated to it’, perfectly constructed and with its people dwelling within it. It is situated by three thousand towers, with 20,000 ris separating each tower. Within the span of every ris are 25,000 cubits of emeralds, pearls, and other jewels, as scripture says: ‘I will inlay your battlements with gemstones’.
Elijah said: I saw the houses and the gates of the righteous with their thresholds and door-frames constructed of precious stones. I saw the treasuries of the Temple opened up to their doorways, and among them were Torah and peace, as scripture states: ‘all your children will be instructed by the Lord; your children will have great peace’, and it says: ‘those who love Your Torah have great peace’, and it says: ‘How great is Your beneficence which You have stored up for those who revere You’.
1.The word of YHWH came to me saying, "Son of man, say to his people, 'why do you add sin to your sins and anger the Lord God who created you ?' " 2.Don't love the world or the things which are in the world, for the boasting of the world and its destruction belong to the devil.
3.Remember that the Lord of glory, Who created everything, had mercy upon you so that He might save us from the captivity of this age. 4.For many times the devil desired not to let the sun rise above the earth and not to let the earth yield fruit, since he desires to consume men like a fire which rages in stubble, and he desires to swallow them like water. 5.Therefore, on account of this, the God of glory had mercy upon us, and He sent His Son to the world so that He might save us from the captivity. 6.He did not inform an angel or an archangel or any principality when He was about to come to us, but ?He changed Himself to be like a man when He was about to come to us so that He might save use [from flesh]. 7.Therefore become sons to Him since He is a father to you.
8.Remember that He has prepared thrones and crowns for you in heaven, saying, "Everyone who will obey Me will receive thrones and crowns among those who are Mine." 9.The Lord said, "I will write My name upon their forehead and I will seal their right hand, and they will not hunger or thirst. 10.Neither will the son of lawlessness prevail over them, nor will the thrones hinder them, but they will walk with the angels up to My city." 11.Now as for the sinners, they will be shamed and they will not pass by the thrones, but the thrones of death will seize them and rule over them because the angels will not agree with them. 12.They have alienated themselves from His dwellings.
13.Hear, O wise men of the land, concerning the deceivers who will multiply in the last times so that they will set down for themselves doctrines which do not belong to God, setting aside the Law of God, those who have made their belly their God, saying, "The fast does not exist, nor did God create it," making themselves strangers to the covenant of God and robbing themselves of the glorious promises. 14.Now these are not ever correctly established in the firm faith. Therefore don't let those people lead you astray.
15. Remember that from the time when He created the heavens, the Lord created the fast for a benefit to men on account of the passions and desires which fight against you so that the evil will not inflame you. 16."But it is a pure fast which I have created," said the Lord. 17.The one who fasts continually will not sin although jealousy and strife are within him. 18.Let the pure one fast, but whenever the one who fasts is not pure he has angered the Lord and also the angels. 19.And he has grieved his soul, gathering up wrath for himself for the day of wrath.
20. But a pure fast is what I created, with a pure heart and pure hands. 21.It releases sin. It heals diseases. It casts out demons. 22.It is effective up to the throne of God for an ointment and for a release from sin by means of a pure prayer.
23.Who among you , if he is honored in his craft, will go forth to the field without a tool in his hand? Or who will go forth to the battle to fight without a breastplate on? 24.If he is found, will he not be killed because he despised the service of the king? 25.Likewise no one is able to enter the holy place if he is double minded. 26.The one who is double minded in his prayer is darkness to himself. And even the angels do not trust him. 27.Therefore be single-minded in the Lord at all times so that you might know every moment.
1.Furthermore, concerning the kings of Assyria and the dissolution of the heaven and the earth and the things beneath the earth.
2."now therefore <those who are Mine> will not be overcome" says the Lord, "nor will they fear in the battle." 3.When they see [a king] who rises in the north, [who will be called] "the king of [Assyria" and] "the king of injustice," [he will increase] his battles and his disturbances against Egypt. 4.The land will groan together because your children will be seized. 5.Many will desire death in those days, but death will flee from them.
6.And a king who will be called "the king of peace" will rise up in the west. 7.He will run upon the sea like a roaring lion. 8.He will kill the king of injustice, and he will take vengeance on Egypt with battles and much bloodshed.
9.It will come to pass in those days that he will command a p[eace] and a [vain] gift in Egypt. 10.[He will give] peace to these who are holy, [saying], "The name of [God] is one." 11.[He will] give honors to the s[aints and] an exalting to the places of the saints. 12.He will give vain gifts to the house of God. 13.He will wander around in the cities of Egypt with guile, without their knowing. 14.He will take count of the holy places. He will weigh the idols of the heathen. He will take count of their wealth. He will establish priests for them. 15.He will command that the wise men and the great ones of the people be seized, and they will be brought to the metropolis which is by the sea, saying, "There is but one language." 16.But when you hear, "Peace and joy exist," I will...
17.Now I will tell you his signs so that you might know him. 18.For he has two sons: one on his right and one on his left. 19.The one on his right will receive a demonic face, (and) he will fight against the name of God. 20.Now four kings will descend from that king. 21.In his thirtieth year he will come up to Memphis, (and) he will build a temple in Memphis. 22.On that day his own son will rise up against him and kill him. 23.The whole land will be disturbed.
24.On that day he will issue an order over the whole land so that the priests of the land and all of the saints will be seized, saying, "You will repay doubly every gift and all of the good things which my father gave to you." 25.He will shut up the holy places. He will take their houses. He will take their sons prisoner. 26.He will order and sacrifices and abominations and bitter evils will be done in the land. 27.He will appear before the sun and the moon. 28.On that day the priests of the land will tear their clothes.
29.Woe to you , O rulers of Egypt, in those days because your day has passed. 30.The violence (being done to) the poor will turn against you, and your children will be seized as plunder. 31.In those days the cities of Egypt will groan for the voice of the one who sells and the one who buys will not be heard. The markets of the cities of Egypt will become dusty. 32.Those who are in Egypt will weep together. They will desire death, (but) death will flee and leave them.
33.In those days, they will run up to the rocks and leap off, saying, "Fall upon us." And still they will not die. 34.A double affliction will multiply upon the whole land.
35.In those days, the king will command, and all the nursing women will be seized and brought to him bound. They will suckle serpents. And their blood will be drawn from their breasts, and it will be applied as poison to the arrows. 36.On account of their distress of the cities, he will command again, and all the young lads from twelve years and under will be seized and presented in order to teach them to shoot arrows. 37.The midwife who is upon the earth will grieve. The woman who has given birth will lift her eyes to heaven, saying, "Why did I sit upon the birthstool, to bring forth a son to the earth?" 38.The barren woman and the virgin will rejoice, saying, "It is our time to rejoice, because we have no child upon the earth, but our children are in heaven."
39.In those days, three kings will arise among the Persians, and they will take captive the Jews who are in Egypt. They will bring them to Jerusalem, and the will inhabit it and dwell there.
40.Then when you hear that there is security in Jerusalem, tear you garments, O priests of the land, because the son of perdition will soon come.
41.In those days, the lawless one will appear in the holy places ---
42.In (those) days the kings of the Persians will hasten and they will stand to fight with the kings of Assyria. Four kings will fight with three. 43.They will spend three years in that place until they carry off the wealth of the temple which is in that place.
44.In those days, blood will flow from Kos to Memphis. The river of Egypt will become blood, and they will not be able to drink from it for three days.
45.Woe to Egypt and those who are in it.
46.In those days, a king will arise in the city which is called "the city of the sun," and the whole land will be disturbed. <He will> flee to Memphis (with the Persians).
47.In the sixth year, the Persian kings will plot an ambush in Memphis. They will kill the Assyrian king. 48.The Persians will take vengeance on the land, and they will command to kill all the heathen and the lawless ones. They will command to build the temples of the saints. 49.They will give double gifts to the house of God. They will say, "The name of God is one." 50.The whole land will hail the Persians.
51.Even the remnant, who did not die under the afflictions, will say, "The Lord has sent us a righteous king so that the land will not become a desert" 52.He will command that no royal matter be presented for three years and six months. The land will be full of good in an abundant well-being.
53.Those who are alive will go to those who are dead, saying, "Rise up and be with us in this rest."
1.In the fourth year of that king, the son of lawlessness will appear, saying, "I am the Christ," although he is not. Don't believe him!
2.When the Christ comes, He will come in the manner of a covey of doves with the crown of doves surrounding Him. He will walk upon the heaven's vaults with the sign of the cross leading Him.
3.The whole world will behold Him like the sun which shines from the eastern horizon to the western.
4.This is how He will come, with all his angels surrounding Him.
5.But the son of lawlessness will begin to stand again in the holy places.
6.He will say to the sun, "Fall," and it will fall.
He will say, "Shine," and it will do it.
He will say, "Darken," and it will do it.
7.He will say to the moon, "Become bloody," and it will do it.
8.He will go forth with them from the sky.
He will walk upon the sea and the rivers as upon dry land.
9.He will cause the lame to walk.
He will cause the deaf to hear.
He will cause the dumb to speak.
He will cause the blind to see.
10.The lepers he will cleanse.
The ill he will heal.
The demons he will cast out.
11.He will multiply his signs and his wonders in the presence of everyone.
12.He will do the works which the Christ did, except for raising the dead alone.
13.In this you will know that he is the son of lawlessness, because he is unable to give life.
14.For behold I will tell you his signs so that you might know him.
15.He is a ...of a skinny-legged young lad, having a tuft of gray hair at the front of his bald head. His eyebrows will reach to his ears. There is a leprous bare spot on the front of his hands.
16.He will transform himself in the presence of those who see him. He will become a young child. He will become old.
17.He will transform himself in every sign. But the signs of his head will not be able to change.
18.Therin you will know that he is the son of lawlessness.
1.The virgin, whose name is Tabitha, will hear that the shameless one has revealed himself in the holy places. And she will put on her garment of fine linen.
2.And she will pursue him up to Judea, scolding him up to Jerusalem, saying, "O shameless one, O son of lawlessness, O you who have been hostile to all the saints.
3.Then the shameless one will be angry at the virgin. He will pursue her up to the regions of the sunset. He will suck her blood in the evening.
4.And he will cast her upon the temple, and she will become a healing for the people.
5.She will rise up at dawn. And she will live and scold him, saying, "o shameless one, you have no power against my soul or my body, because I live in the Lord always.
6.And also my blood which you have cast upon the temple has become a healing for the people."
7.Then when Elijah and Enoch hear that the shameless one has revealed himself in the holy place, they will come down and fight with him saying,
8.Are you indeed not ashamed? When you attach yourself to the saints, because you are always estranged.
9.you have been hostile to those who belong to heaven. you have acted against those belonging to the earth.
10.You have been hostile to the thrones. you have acted against the angels. you are always a stranger.
11.you have fallen from heaven like the morning stars. you were changed, and your tribe became dark for you.
12.But you are not ashamed, when you stand firmly against God you are a devil.
13.The shameless one will hear and he will be angry, and he will fight with them in the market place of the great city. And he will spend seven days fighting with them.
14.And they will spend three and one half days in the market place dead, while all the people see them
15.But on the fourth day they will rise up and they will scold him saying. "O shameless one, O son of lawlessness. Are you indeed not ashamed of yourself since you are leading astray the people of God for whom you did not suffer? Do you not know that we live in the Lord?"
16.As the words were spoken, they prevailed over him, saying, "Furthermore, we will lay down before the flesh for the spirit, and we will kill you since you are unable to speak on that day because we are always strong in the Lord. But you are always hostile to God.
17.The shameless one will hear, and he will be angry and fight them.
18.And the whole city will surround them.
19.On that day they will shout up to heaven as they shine while all the people and all the world see them.
20.The son of lawlessness will not prevail over them. He will be angry at the land, and he will seek to sin against the people.
21.He will pursue all of the saints. They and the priests of the land will be brought back bound.
22.He will kill them and destroy them...them. And their eyes will be removed with iron spikes.
23.He will remove their skin from their heads. He will remove their nails one by one. He will command that vinegar and lime be put in their nose.
24. Now those who are unable to bear up under the tortures of that king will take gold and flee over the fords to the desert places. They will lie down as one who sleeps.
25.The Lord will receive their spirits and their souls to Himself.
26.Their flesh will petrify. No wild animals will eat them until the last day of the great judgment.
27.And they will rise up and find a place of rest. but they will not be in the kingdom of the Christ as those who have endured because the Lord said, "I will grant to them that they sit on my right hand."
28.They will receive favor over others, and they will triumph over the son of lawlessness. And they will witness the dissolution of heaven and earth.
29.They will receive the thrones of glory and the crowns.
30.The sixty righteous ones who are prepared for this hour will hear.
31.And they will gird on the breastplate of YHWH, and they will run to Jerusalem and fight with the shameless one, saying, "All powers which the prophets have done from the beginning you have done. But you were unable to raise the dead because you have no power to give life. Therein we have known that you are the son of lawlessness."
32.He will hear, and he will be angry and command to kindle altars
33.And the righteous ones will be bound. They will be lifted up and burned.
1.And on that day the heart of many will harden and they will flee from him, saying, "This is not the Christ. The Christ does not kill the righteous. He does not pursue men so that he might seek them, but He persuades them with signs and wonders."
2.On that day the Christ will pity those who are His own. And He will send from heaven his sixty-four thousand angels, each of whom has six wings.
3.The sound will move heaven and earth when they give praise and glorify.
4.Now those upon whose forehead the name of Christ is written and upon whose hand is the seal both the small and the great, will be taken up upon their wings and lifted up before his wrath.
5.Then Gabriel and Uriel will become a pillar of light leading them into the holy land.
6.It will be granted to them to eat from the tree of life. They will wear white garments...and angels will watch over them. They will not thirst, nor will the son of lawlessness be able to prevail over them.
7.And on that day the earth will be disturbed, and the sun will darken, and peace will be removed from the earth.
8.The birds will fall on the earth, dead.
9.The earth will be dry. The waters of the sea will dry up.
10.The sinners will groan upon the earth saying, "What have you done to us, O son of lawlessness, saying I am the Christ, when you are the devil?
11.You are unable to save yourself so that you might save us. You produced signs in our presence until you alienated us from the Christ who created us. Woe to us because we listened to you.
12.Lo now we will die in a famine. Where indeed is now the trace of a righteous one and we will worship him, or where indeed is the one who will teach us and we will appeal to him.
13.Now indeed we will be wrathfully destroyed because we disobeyed YHWH.
14.We went to the deep places of the sea, and we did not find water. We dug in the rivers and papyrus reeds, and we did not find water."
15.Then on that day, the shameless one will speak, saying, "Woe to me because my time has passed by for me while I was saying that my time would not pass by for me.
16.My years became months and my days have passed away as dust passes away. Now therefore I will perish together with you.
17.Now therefore run forth to the desert. Seize the robbers and kill them.
18.Bring up the saints. For because of them, the earth yields fruit. for because of them the sun shines upon the earth. For because of them the dew will come upon the earth."
19.The sinners will weep saying, "You made us hostile to YHWH. If you are able, rise up and pursue them."
20.Then he will take his fiery wings and fly out after the saints. He will fight with them again.
21.The angels will hear and come down. They will fight with him a battle of many swords.
22.It will come to pass on that day that the Lord will hear and command the heaven and the earth with great wrath. And they will send for fire.
23.And the fire will prevail over the earth seventy-two cubits. It will consume the sinners and the devils like stubble.
24.A true judgment will occur.
25.On that day, the mountains and the earth will utter speech. The byways will speak with one another, saying, "Have you heard today the voice of a man who walks who has not come to the judgment of the Son of YHWH."
26.The sins of each one will stand against him in the place where they were committed, whether those of the day or of the night.
27.Those who belong to the righteous and ... will see the sinners and those who persecuted them and those who handed them over to death in their torments.
28.Then the sinners [ in torment ] will see the place of the righteous.
29.And thus grace will occur. In those days, that which the righteous will ask for many times will be given to them.
30.On that day, YHWH will judge the heaven and the earth. He will judge those who transgressed in heaven, and those who did so on earth.
31.He will judge the shepherds of the people. He will ask about the flock of sheep, and they will be given to Him, without any deadly guile existing in them.
32.After these things, Elijah and Enoch will come down. They will lay down the flesh of the world, and they will receive their spiritual flesh. They will pursue the son of lawlessness and kill him since he is not able to speak.
33.On that day, he will dissolve in their presence like ice which was dissolved by a fire. He will perish like a serpent which has no breath in it.
34.They will say to him, "Your time has passed by for you. Now therefore you wand those who believe you will perish."
35.They will be cast into the bottom of the abyss and it will be closed for them.
36.On that day, the Christ, the King and all His saints will come forth from heaven.
37.He will burn the earth. He will spend a thousand years upon it.
38.Because the sinners prevailed over it, He will create a new heaven and a new earth. No deadly devil will exist in them.
39.He will rule with His saints, ascending and descending, while they are always with the angels and they are with the Christ for a thousand years.

Matthew 24:51 - וִישַׁסֵּף אֹתוֹ וַיָשִׂים אֶת־חֶלְקוֹ עִם־הַחֲנֵפִים שָׁם תִּהְיֶה הַיְלָלָה וַחֲרֹק הַשִׁנָּיִם׃
Matthew 25:1 - הָידֵּין תֵּדַּמֵא מַלכּוּתָא דַּשׁמַיָא לַעסַר בּתוּלָן הָנֵין דַּנסַב לַמפִּדַיהֵין וַנפַק לֻאורַע חַתנָא וכַלתָא .
Matthew 25:1 - THEN shall be likened the kingdom of heaven unto ten virgins, who took their lamps, and went forth to meet the bridegroom and the bride.
Matthew 25:1 - Then may the kingdom of heaven be shadowed forth by ten virgins, who took their lamps and went out to meet the bridegroom and bride.
Matthew 25:1 - THEN the kingdom of heaven will be like ten virgins, who took their lamps, and went out to greet the bridegroom and the bride.
Matthew 25:1 - אָז תִּדְמֶה מַלְכוּת הַשָׁמַיִם לְעֶשֶׂר עֲלָמוֹת אֲשֶׁר לָקְחוּ אֶת־נֵרוֹתֵיהֶן וַתֵּצֶאנָה לִקְרַאת הֶחָתָן׃
Matthew 25:2 - חַמֵשׁ דֵּין מֵנהֵין חַכִּימָן הוַי וחַמֵשׁ סַכלָן .
Matthew 25:2 - But five of them were wise, and five foolish.
Matthew 25:2 - And five of them were wise, and five were foolish.
Matthew 25:2 - Five of them were wise, and five were foolish.
Matthew 25:2 - חָמֵשׁ מֵהֶן חֲכָמוֹת וְחָמֵשׁ כְּסִילוֹת׃
Matthew 25:3 - והָנֵין סַכלָתָא נסַב לַמפִּדַיהֵין ולָא נסַב עַמהֵין מֵשׁחָא .
Matthew 25:3 - And those foolish (ones) took their lamps, but did not take with them the oil:
Matthew 25:3 - And the foolish took their lamps, but took no oil with them.
Matthew 25:3 - And the foolish ones took their lamps, but took no oil with them.
Matthew 25:3 - וַתִּקַּחְנָה הַכְּסִילוֹת אֶת־הַנֵּרוֹת וְלֹא־לָקְחוּ עִמָּהֶן שָׁמֶן׃
Matthew 25:4 - הָנֵין דֵּין חַכִּימָתָא נסַב מֵשׁחָא בּמָאנֵא עַם לַמפִּדַיהֵין .
Matthew 25:4 - but those were wise who took oil in vessels with their lamps.
Matthew 25:4 - But the wise took oil in vessels, with their lamps.
Matthew 25:4 - But the wise ones took oil in the vessels with their lamps.
Matthew 25:4 - וְהַחֲכָמוֹת לָקְחוּ שֶׁמֶן בִּכְלֵיהֶן וְאֵת נֵרוֹתֵיהֶן׃
Matthew 25:5 - כַּד אַוחַר דֵּין חַתנָא נָם כֻּלהֵין וַדמֵכ .
Matthew 25:5 - But while the bridegroom withheld, they all dozed and slept.
Matthew 25:5 - And while the bridegroom delayed, they all became sleepy and fell asleep.
Matthew 25:5 - As the bridegroom was delayed, they all slumbered and slept.
Matthew 25:5 - וְכַאֲשֶׁר אֵחַר הֶחָתָן לָבוֹא וַתָּנֹמְנָה כֻלָּן וַתֵּרָדַמְנָה׃
Matthew 25:6 - וַבפֵלגֵה דּלִליָא הוָת קעָתָא הָא חַתנָא אָתֵא פּוּקו לֻאורעֵה .
Matthew 25:6 - And in the dividing of the night there was the cry, Behold, the bridegroom cometh; go forth to his meeting.
Matthew 25:6 - And at midnight there was an outcry:Behold, the bridegroom cometh; go ye out to meet him.
Matthew 25:6 - And at midnight there was a cry, Behold, the bridegroom is coming; go out to greet him.
Matthew 25:6 - וַיְהִי בַּחֲצוֹת הַלַּיְלָה וַיִּשָׁמַע קוֹל תְּרוּעָה הִנֵּה הֶחָתָן צְאֶינָה לִקְרָאתוֹ׃
Matthew 25:7 - הָידֵּין קָם כֻּלהֵין בּתוּלָתָא הָלֵין ותַקֵן לַמפִּדַיהֵין .
Matthew 25:7 - Then all the virgins arose, and prepared their lamps.
Matthew 25:7 - Then all those virgins arose, and trimmed their lamps.
Matthew 25:7 - Then all the virgins got up and fixed their lamps.
Matthew 25:7 - אָז הִתְעוֹרֲרוּ כָּל־הָעֲלָמוֹת הָהֵן וַתֵּיטַבְנָה אֶת־נֵרוֹתֵיהֶן׃
Matthew 25:8 - אָמרָן דֵּין הָנֵין סַכלָתָא לחַכִּימָתָא הַבֵין לַן מֵן מֵשׁחכֵין דּהָא דּעֵכו להוּן לַמפִּדַין .
Matthew 25:8 - But those foolish ones said to the wise, Give to us from your oil; for, behold, our lamps are gone out.
Matthew 25:8 - And the foolish said to the wise; Give us of your oil; for, behold, our lamps have gone out.
Matthew 25:8 - And the foolish ones said to the wise ones, Give us some of your oil, for our lamps are going out.
Matthew 25:8 - וַתֹּאמַרְנָה הַכְּסִילוֹת אֶל־הַחֲכָמוֹת תֵּנָּה לָּנוּ מִשַׁמְנְכֶן כִּי יִכְבּוּ נֵרוֹתֵינוּ׃
Matthew 25:9 - ענַי הָלֵין חַכִּימָתָא וָאמרָן למָא לָא נֵספַּק לַן וַלכֵין אֵלָא זֵלֵין לוָת אַילֵין דַּמזַבּנִין וַזבֵנֵין לכֵין .
Matthew 25:9 - But the wise ones answered them, saying, Lest it should not suffice for us and for you; but go to those who sell, and buy for you.
Matthew 25:9 - The wise answered and said:[We must refuse,] lest there should not be enough for us and for you: but go ye to them that sell, and buy for yourselves.
Matthew 25:9 - Then the wise ones answered and said, Why, there would not be enough for us and for you; go to those who sell and buy for yourselves.
Matthew 25:9 - וַתַּעֲנֶינָה הַחֲכָמוֹת לֵאמֹר לֹא כֵן פֶּן־לֹא יַסְפֹּיק לָנוּ וְלָכֶן כִּי אִם־לֵכְנָה אֶל־הַמּוֹכְרִים וּקְנֶינָה לָכֶן׃
Matthew 25:10 - וכַד אֵזַל למֵזבַּן אֵתָא חַתנָא וַאילֵין דַּמטַיבָן הוַי עַל עַמֵה לבֵית חלוּלָא וֵאתּתּחֵד תַּרעָא .
Matthew 25:10 - And while they were gone to buy, the bridegroom came, and those who were prepared entered with him into the house of festivity,[Beth-chelulo, domus chori, seu domus nuptiarum.] and the gate was shut.
Matthew 25:10 - And while they went to buy, the bridegroom came; and they that were ready, went with him into the house of the nuptials, and the door was shut.
Matthew 25:10 - And while they went to buy, the bridegroom came; and those who were ready entered with him into the wedding house, and the door was locked.
Matthew 25:10 - וַיְהִי הֵנָּה הֹלְכוֹת לִקְנוֹת וְהֶחָתָן בָּא וַתָּבֹאנָה הַנְּכֹנוֹת עִמּוֹ אֶל־הַחֲתֻנָּה וַתִּסָּגֵר הַדָּלֶת׃
Matthew 25:11 - בּחַרתָא דֵּין אֵתַי אָפ הָנֵין בּתוּלָתָא אחרָניָתָא וָאמרָן מָרַן מָרַן פּתַח לַן .
Matthew 25:11 - At last came also those other virgins, saying, Our Lord, our Lord, open to us!
Matthew 25:11 - And at length came also the other virgins, and said: Our lord, our lord, open to us.
Matthew 25:11 - Afterward the other virgins also came and said, Our lord, our lord, open to us
Matthew 25:11 - וְאַחַר בָּאוּ גַּם־יֶתֶר הָעֲלָמוֹת וַתֹּאמַרְנָה אֲדֹנֵינוּ אֲדֹנֵינוּ פְּתַח־לָנוּ׃
Matthew 25:12 - הוּ דֵּין ענָא וֵאמַר להֵין אַמִין אָמַר אנָא לכֵין דּלָא יָדַע אנָא לכֵין .
Matthew 25:12 - But he answered and said to them, Assuredly I tell you, I know you not.
Matthew 25:12 - But he answered, and said to them: Verily I say to you, I know you not.
Matthew 25:12 - But he answered and said to them, Truly I say to you, I do not know you.
Matthew 25:12 - וַיַּעַן וַיֹּאמַר אָמֵן אֹמֵר אֲנִי לָכֶן לֹא יָדַעְתִּי אֶתְכֶן׃
Matthew 25:13 - אֵתּתּעִירו הָכִיל דּלָא יָדעִין אנתּוּן ליַומָא הַו ולָא לשָׁעתָא .
Matthew 25:13 - Be wakeful therefore, for you know not that day nor the hour.
Matthew 25:13 - Watch, therefore, seeing ye know not the day nor the hour.
Matthew 25:13 - Be alert, therefore, for you do not know, that day nor the hour.
Matthew 25:13 - לָכֵן שְׁקֹדוּ כִּי אֵינְכֶם יוֹדְעִים אֶת־הַיּוֹם וְאֶת־הַשָׁעָה (אֲשֶׁר יָבֹא בָהּ בֶּן־הָאָדָם)׃
And we said unto him: Lord, even if every one of us had ten thousand tongues to speak withal, we could not thank thee, for that thou promisest such things unto us. Then answered he us, saying: Only do ye that which I say unto you, even as I myself also have done it. 43 And ye shall be like the wise virgins which watched and slept not, but went forth unto the lord into the bride chamber: but the foolish virgins were not able to watch, but slumbered. And we said unto him: Lord, who are the wise and who are the foolish? He said unto us: Five wise and five foolish; for these are they of whom the prophet hath spoken: Sons of ; God are they. Hear now their names.
But we wept and were troubled for them that slumbered. He said unto us: The five wise are Faith and Love and Grace and Peace and Hope. Now they of the faithful which possess this (these) shall be guides unto them that have believed on me and on him that sent me. For I am the Lord and I am the bridegroom whom they have received, and they have entered in to the house of the bridegroom and are laid down with me in the bridal chamber rejoicing. But the five foolish, when they had slept and had awaked, came unto the door of the bridal chamber and knocked, for the doors were shut. Then did they weep and lament that no man opened unto them.
We said unto him: Lord, and their wise sisters that were within in the bridegroom's house, did they continue without opening unto them, and did they not sorrow for their sakes nor entreat the bridegroom to open unto them? He answered us saying: They were not yet able to obtain favour for them. We said unto him: Lord, on what day shall they enter in for their sisters' sake? Then said he unto us: He that is shut out, is shut out. And we said unto him: Lord, is this word (determined?). Who then are the foolish? He said unto us: Hear their names. They are Knowledge, Understanding (Perception) Obedience, Patience, and Compassion. These are they that slumbered in them that have believed and confessed me but have not fulfilled my commandments. 44 On account of them that have slumbered, they shall remain outside the kingdom and the fold of the shepherd and his sheep. But whoso shall abide outside the sheepfold, him will the wolves devour, and he shall be (condemned?) and die in much affliction: in him shall be no rest nor endurance, and (Eth.) although he be hardly punished, and rent in pieces and devoured in long and evil torment, yet shall he not be able to obtain death quickly.
45 And we said unto him: Lord, well hast thou revealed all this unto us. Then answered he us, saying: Understand ye not (or. Ye understand not) these words? We said unto him: Yea Lord. By five shall men enter into thy kingdom : notwithstanding, they that watched were with thee the Lord and bridegroom, even though they rejoiced not because of them that slumbered (yet will they have no pleasures because of, Eth.). He said unto us: They will indeed rejoice that they have entered in with the bridegroom the Lord; and they are sorrowful because of them that slumbered, for they are their sisters. For all ten are daughters of God, even the Father. Then said we unto him: Lord is it then for thee to show them favour on account of their sisters? (It becometh thy majesty to show them favour, Eth.) He said unto us: but his that sent me, and I am consenting with him (It is not yours,& c., Eth.).

1. Book of Enoch (Ḥanok),:Book of Enoch.
Even up to the present day this book has been confounded with "Pirḳe Hekalot," also said to have been written by R. Ishmael, and hence has been called erroneously . That the "Book of Enoch" is the original title is established by a manuscript in the Bodleian Library, and by the fact that the apocalypse is quoted under that name in the older medieval literature. There are two editions of this book, one by Jellinek, bearing the title ("Bet ha-Midrash," 1873, v. 170-190), giving the text of the Munich Codex, No. 40, f. 121b-132 (not f. 94-102, as there described by Jellinek). The other appeared under the title (printed together with a prayer attributed to R. Ishmael), in Lemberg, 1864, and was reprinted in Warsaw, 1875. According to the titlepage, the latter gives the text of a very old manuscript, and in many cases has better readings than Jellinek's edition. An unedited manuscript of this apocalypse is in the Bodleian Library (Oppenheimer,556, old number 1061), and bears the title (see Neubauer, "Cat. Bodl. Hebr. MSS." No. 1656, 2; Steinschneider, "Cat. Bodl." pp. 532 et seq.). Both the printed editions are incomplete, but fortunately they supplement each other.
After chapter xvi. of Jellinek's edition six chapters are missing. The Lemberg edition breaks off suddenly in the middle of the apocalypse, what follows belonging to "Hekalot Rabbati" with the exception of the "addition" () in chapter xxix., which is taken probably from one of the recensions of the Alphabet-Midrash of R. Akiba (see below). The number of chapters in Jellinek is forty-two, which, with the six missing chapters (supplied by the Lemberg edition) makes forty-eight, and this is also the number which, according to Neubauer, is contained in the Bodleian manuscript.
This apocalypse is quoted very often in the rabbinical literature of the Middle Ages, particularly in the cabalistic branch. In the Zohar it is even twice called "Sefer Razin de Ḥanok" ("The Book of the Secrets of Enoch") (at the beginning of section Teẓawweh, ii. f. 80b, ed. Amst.; for other passages in the Zohar in which the book is quoted, see Zunz, "Etwas über Rabbinische Literatur," p. 13). Excerpts of chaps. i. to xvi. are contained in the manuscript works of Eleazar of Worms (Cod. Munich, 81) "with many better readings" than in Jellinek (Steinschneider, "Hebr. Bibl." xiv. 32 et seq.). A new critical edition is much to be desired, and in connection with the preparation of such, it would be necessary to determine to what extent the quotations from the Book of Enoch in the rabbinical literature of the Middle Ages belong to the present book, or are taken from other books of Enoch. There are, for example, lengthy quotations from the Book of Enoch in the manuscript work, "Mishkan ha-'Edut" of Moses de Leon, which are not in the book under consideration (given by Jellinek, "B. H." ii. 31, iii. 195 et seq., and variants by Steinschneider, "Hebr. Bibl." iv 152 et seq.).
This book is an interesting specimen of the apocalypse, and illustrates strikingly many of the characteristics of the literature to which it belongs. It shows an intimate dependence upon the "Book of the Secrets of Enoch" discovered some years ago in a Slavonic translation. A brief synopsis of the book will best show the metamorphosis which the old pseudepigraphic writing underwent, and what new elements from other apocalypses were added in the process; it will also show that there is justification for considering it a genuine apocalypse and treating it altogether apart from the "Hekalot" literature.
The book opens with the verse Gen. v. 24 concerning Enoch's godly life. R. Ishmael narrates how he ascended into heaven to see the Merkabah, and how, after he had passed through six heavenly halls, Meṭaṭron came to meet him at the entrance to the seventh, and conducted him inside, leading him straight before the celestial chariot into the presence of God (compare "Secrets of Enoch," xxi. 2b-5). At the sight of the heavenly hosts Ishmael fell unconscious; but God motioned them back and Meṭaṭron restored Ishmael to consciousness. Ishmael then proclaimed the glory of the Lord, and all the angels joined him. In chap. ii. Meṭaṭron conquers the objection of the angels to Ishmael's approach to God's throne. In chaps. iii.-v. and vii.-xvi. Meṭaṭron relates to Ishmael that he is Enoch b. Jared, and that at the time of the Deluge God had him translated to heaven, by his angel 'Anpi'el, in a chariot of fire, that there he might bear eternal witness against his sinful contemporaries. Further that God, overcoming the protests of the heavenly hosts, transfigured him with the rays of heavenly glory and made him as one of themselves, in order that he might serve before His throne as one of the highest angel-princes (compare "Secrets of Enoch," xxii. 6b-10); that first, however, the Angel of Wisdom, at God's command, had instructed him in all wisdom and knowledge (compare ib. xxii. 11, 12 and xxiii.) and had imparted to him all the mysteries of creation, of heaven and earth, of past and future things, and of the world to come (compare ib. xxiv.-xxxiii. 2). In chap. vi. Meṭaṭron tells Ishmael that, after Adam was driven out of paradise God abode under the tree of life, and the angels and heavenly hosts descended to the earth in many divisions. Adam and his generation, sitting at the entrance to paradise, beheld the heavenly glory until, in the time of Enoch, 'Aza and 'Azael led men to idolatry (compare ib. xxxi. 2, where it is said, however, that at the time Adam dwelt in paradise "God made the heavens open to him that he might behold the angels," etc., and the following words, the meaning of which is obscure, occur: "and he was constantly in paradise").
Contents of "Enoch."
Chaps. xviii.-xxii. (not in Jellinek's edition) describe the seven heavens with their hosts of angels, and the courses of the sun, moon, and stars, dwelling with special minuteness on the highest heaven and its hosts. This account is an interesting mixture of the description of the seven heavens contained in "Ascensio Isaiæ" and of that given in the "Secrets of Enoch." As in the former, the seven heavens are represented as being inhabited by angels, and as increasing in glory in each successive heaven; and they are described in the descending order. And just as recension A of "Secrets of Enoch" mentions, besides the seven heavens, an eighth (muzalot) and a ninth (kuchavim) and above them all a tenth ('arabot), the seat of God's glory, so this book has a separate heaven for the sun and moon, together with the stations of the moon (mazzalot), another for the stars (kokabim)—with the difference, however, that these two are under the seven heavens—and a highest heaven over them all, called here also 'arabot, the abode of God and of the highest angelic hosts.
In chap. xxiii. Meṭaṭron describes to Ishmael the winds issuing from the cherubim of the heavenly chariot, and tells how these, after traversing the universe, enter paradise to waft the fragrant odors and exquisite perfumes there unto the pious and just, for whom paradise and the tree of life are prepared as an eternal inheritance (compare "Secrets of Enoch," ix. and the somewhat obscure passage in viii. 5d-6). In chaps. xxiv.-xxvi. Enoch (Meṭaṭron) gives Ishmael a description of the chariot and of the many-eyed, radiant, God-praising Ofanim and Seraphim (compare ib. xx. 1, xxi. 1), the latter of which burn the accusations against Israel, which Satan, in conspiracy with the guardian angel of Rome and the guardian angel of Persia, continually sends in. In chap. xxvii. he describes the archangel Radveri'el, the heavenly registrar and keeper of the archives (compare ib. xxii. 11 et seq.); in xxviii.-xxix., the "Irin and Kaddishin," who daily sit in judgment with God; in xxx.-xxxiv., the judgment itself; in xxxv.-xl. he tells how the heavenly hosts pass into the presence of God to praise and glorify Him with the song, "Holy, Holy, Holy is the Lord Ẓebaot!" and how, at that, the Ofanim, Cherubim, Ḥayyot, and Seraphim standing around the throne prostrate themselves in adoration, responding with, "Praised be the glory of His Kingdom forever!" (compare ib. xx. 3b-xxi. 1).
In chaps. xli.-xlvii. Enoch (Meṭaṭron) reveals to Ishmael the mysteries of creation, and shows him the repositories of the rain, snow, hail, thunder, and lightning; the courses of the stars; the spirits of those angels who were punished because they did not give praise to God at the right time, and whose bodies were turned to great fiery mountains (in striking analogy to Ethiopic Enoch, xviii. 11-16, xxi.); the souls of the righteous departed, who hover around God's throne in the form of birds, and the souls of the righteous yet unborn; the places of punishment and the tortures of the wicked in hell (compare "Secrets of Enoch," x.). Then Ishmael sees how the souls of the Patriarchs and of all the righteous ascend out of their graves to heaven, beseeching God to deliver His people Israel from their bondage among the heathen. God answers them that the sins of the wicked hold back the delivery of His people and the realization of His kingdom. While the Patriarchs are weeping at this declaration, Michael, Israel's guardian angel, intervenes, pleading for Israel's delivery. Thereupon Meṭaṭron lets Ishmael survey all past and future ages from Adam to the end of time: he sees Messiah b. Joseph and his age, and Messiah b. David and his age, together with the wars of Gog and Magog and the other events of the Messianic era. In the concluding chapter (xlviii.), Meṭaṭron shows Ishmael the glorious future Jerusalem, where the souls of the righteous stand praying for its advent upon earth. At the same moment God's right hand pours forth five streams of tears which, falling into the ocean, cause the world to shake; and God avers, that, although there is no righteous man upon earth whose intercession could bring about Israel's delivery, yet He will save them for His own sake, for the sake of His justice and His own goodness. God prepares Himself to reveal His mighty power to the heathen; whereupon Israel will be immediately delivered and the Messiah will appear to them, in order to conduct them to Jerusalem, where they, to the exclusion of the tyrannical heathen, will share his kingdom, and God will be king over the whole earth.
Date of Composition.
Apart from the fact that R. Ishmael, of the period of the Hadrianic persecution, figures as the author, and from the allusion in the last chapter to the destruction of the Temple (through which data the earliest date possible is fixed), there are no definite references to historical events and conditions from which the date of the composition of the "Book of Enoch" could be more exactly determined. There is, however, a passage in Talmud Berakot about R. Ishmael which naturally suggests itself in this connection, and which admits of the adoption of at least a latest possible date. The passage (7a) reads:
"R. Ishmael b. Elisha related: 'Once I entered into the inmost sanctuary to offer incense; there I saw Akatriel Yah YHWH Ẓebaot sitting upon the high and exalted throne of mercy, and He said to me: "Ishmael, My son, bless Me!" Thereupon I spoke: "May it please Thee that Thy mercy conquer Thy anger and that Thy mercy gush forth as is the way of mercy; mayest Thou deal with Thy children according to Thy mercy, and requite them, though contrary to the rules of the rigid law [compare the version of MS. Munich]."'"
Compare also the passage immediately preceding: "What does God pray? Raba says, 'May My mercy conquer My anger, and may My mercy gush forth as is the way of mercy, and may I deal with My children according to My mercy, and requite them, though contrary to the rigid rules of the Law.'" The parallel is obvious. The passages quoted compel the conclusion that the Hebrew Book of Enoch can not have been written later than the time of the completion of the Babylonian Talmud.
2.
An apocalyptic fragment, in which R. Ishmael likewise figures as the author, is preserved in the "Siddur" of R. Amram Gaon (of the second half of the ninth century), 3b, 12b-13a. It is also contained in one of the recensions of the "Legend of the Ten Martyrs" (Jellinek, in "B. H." vi. 19-30), where, however, it does not fit in naturally, and is, therefore, to be considered as a later insertion. Gerson b. Asher Scarmela first printed it in "Yiḥus ha-Ẓaddikim," which appeared in Mantua in 1561, but with additions at the beginning and at the end, which additions in different versions are all to be found in the various recensions of the "Legend of the Ten Martyrs," and are contained in part also in chaps. iv.-v. of the "Hekalot Rabbati." These portions bear evidence of being later additions in the fact that the last of those at the end treats of the preparations which, in the legend, preceded Ishmael's ascension, but which, in the context here, would seem to be events following his return from heaven. On account of the relationship of these additions to chaps. iv.-v. of the "Hekalot Rabbati," Jellinek published them together with the fragment as "Hekalot-Zusätze" in "B. H." v. 167-169. Gaster gives a translation of the fragment in the "Journal of the Royal Asiatic Society," 1893, pp. 609 et seq.
In this fragment R. Ishmael relates that Ssngir, one of the chief angels, revealed to him the sufferings reserved for Israel; and when he expressed wonder that Israel could ever endure these, the angel showed him still greater sufferings in store—captivity, famine, and pillage. As Ishmael and the angel parted, the former heard a voice proclaiming in Aramaic:
"The sanctuary will be destroyed, the Temple burned down, and the royal palace made desolate; the king's sons will be killed, his wife widowed, and youths, and maidens dragged away as booty; the altar will be profaned and the table for the showbread be carried off by the enemy; Jerusalem will be turned into a wilderness, and the land of Israel will become a picture of desolation."
Upon this announcement Ishmael fell to the ground unconscious, but was restored by another of the chief angels, of whom he then asked if there were no remedy for Israel. For answer the angel led him to the place where salvation and comfort were prepared; and Ishmael saw there groups of angels weaving garments of salvation for the righteous of the future world, and making magnificent crowns out of precious stones and pearls, perfumed with nectar and all sorts of fragrant odors, one of which crowns was of especial brilliance. The angel informed Ishmael that the crowns were intended for Israel, the especially magnificent one being for King David. Amid the roar of the motion of the heavens with their armies of stars, and all the hosts of angels, and amid the sound of a great mysterious rustling which proceeded from paradise, Ishmael heard: "YHWH reigns forever: thy God, O Zion, to all generations! Halleluiah!" Ishmael then saw David, king of Israel, approach, followed by all the kings of his dynasty, each one with a crown on his head; David's crown outshining all the others, its brilliance radiating to the ends of the earth. David went up to the heavenly Temple, placed himself upon the throne of fire prepared for him near God's throne, and presented his homage to God in hymns of praise, proclaiming the eternal duration of His kingdom. Meṭaṭron with his angel-hosts, heaven and earth, and, last of all, the kings of the house of David, joined in the shout of praise: "YHWH will be king over the whole earth; on that day YHWH will be One and His name One!"
The Messianic doctrine in this fragment, in which David figures as the Messiah, is unique, not only as far as the Neo-Hebrew, but as far as apocalyptic in general is concerned. It compels the conclusion that this fragment is distinct from the "Book of Enoch" (treated above) as the work of an altogether different author. Further, it indicates a very early origin, which is fully confirmed by the "prophecy after the event"; the Ishmael in this apocalypse too can only be the rabbi Ishmael, extolled in legend as a martyr of the Hadrianic persecution. Hence the date of composition must fall after the destruction of the Temple; and the only event which can come into consideration as making such a prophecy comprehensible is the disastrous termination of the reign of Bar Kokba. At that juncture the conditions and events furnished a basis for the "prophecy after the event" contained in the apocalypse under consideration: that the Temple would be profaned and destroyed, the royal palace demolished, Jerusalem turned into a desert, and the whole land of Israel rendered desolate. Indeed the fragment reads as if it were written under the immediate impression of the Hadrianic persecution. It seems plausible that this book was the intermediary through which the peculiar metamorphosis of the "Secrets of Enoch," into the Neo-Hebrew Book of Enoch, was accomplished.
3. The Ascension of Moses:Ascension of Moses.
The Latin version of "The Assumption of Moses," which is preserved only as a fragment, must certainly have contained, in its missing part, an account of the death of Moses and of the dispute between the archangel Michael and Satan (or the angel of death) over the dead body. Among the Neo-Hebrew apocalypses there is an "Ascension of Moses," as well as a fragment which, besides revealing the future, tells of the death of Moses and of the dispute that ensued after his death. This apocalypse was published for the first time in Salonica in 1727, under the title , and has been printed several times since (in Amsterdam, 1754; Warsaw, 1849, etc.). It was translated by Gaster (l.c. pp. 572-588) under the title "The Revelation of Moses." An Arabic translation also exists in the Karaite manuscript, written in 1828, discovered by Tischendorf in the library of the University of Leipsic (Codex Tischendorf, xliv.), and described by him in "Anecdota Sacra et Profana," p. 74, and by Jellinek in "Monatsschrift," ii. 245, 360 et seq., and "B. H." ii. 9 et seq., 19. This Arabic version has a longer introduction, and varies somewhat in the text from our version. The contents of the book, according to Gaster's translation, are thus summarized. For the modesty displayed by Moses when summoned to appear before Pharaoh to demand the liberation of the Israelites, God commands Meṭaṭron (Enoch) to allow Moses to ascend into heaven. After Meṭaṭron has transformed Moses' body into a fiery figure like unto that of the angels, he leads him up through the seven heavens. In the first heaven Moses sees waters "standing in line," and windows to let in and out all the things pertaining to human life and its needs. In the second heaven he sees the angels who control the clouds, the wind, and the rain; in the third, the angels placed over vegetation; in the fourth, those over the earth, sun, moon, stars, planets, and spheres; in the fifth, angels half of fire and half of snow; in the sixth, the "Irin and Kaddishin"; in the seventh, 'Arabot, he sees first the angels "Wrath and Anger," then the angel of death, then the ḥayyot standing before God, and finally an angel engaged in teaching the souls which were created by God at the time of the Creation and placed in paradise. (At this point occur two passages of later interpolation, one from Pes. 54a-b, treating of Nebuchadnezzar's presumptuous desire "to ascend the heights of the cloud and to be like the Most High" [Isa. xiv. 14], and the other from the Zohar, intended to show that Moses really ascended to heaven.)
Hell and Paradise.
God then tells Moses that He will confer on him the further privilege of seeing hell and paradise, and, at God's command, the angel Gabriel conducts Moses to hell. There he sees the manifold torments and punishments of the different classes of sinners, those who were envious of their fellow men and bore false witness against them; women who exposed their charms to young men; sinners who committed adultery, theft, and murder; those who perjured themselves; those who desecrated the Sabbath, despised the learned, and persecuted orphans; those who committed sodomy and idolatry, or cursed their parents; those who took bribes, put their fellow men to shame, delivered up their brother-Israelite to the Gentile, and denied the oral law; those that ate all kinds of forbidden food; usurers; apostates, and blasphemers; those who wrote the ineffable name of God, and those who ate on Yom Kippur. Gabriel then leads Moses into paradise. Here he sees first the guardian angel of paradise, sitting under the tree of life, who shows him the several costly thrones erected in paradise, each surrounded by seventy angels—the thrones for the Patriarchs, for the scholars who studied the Law day and night for the sake of heaven; for the pious men, for the just, and for the repentant—and a throne of copper, prepared for the wicked whose sons are pious, as in the case of Terah. Finally, he sees the fountain of life welling forth from beneath the tree of life, and dividing itself into four streams, and four rivers flowing under each throne, "the first of honey, the second of milk, the third of wine, and the fourth of pure balsam." (Here another passage from the Zohar, interrupting the narrative, is inserted.) As Moses is leaving paradise a voice calls from heaven: "Moses, . . . as thou hast seen the reward which is prepared for the just in the future world, so also in the days to come shalt thou see the rebuilding of the Temple and the advent of the Messiah, and shalt behold the beauty of the Lord and shalt meditate in His Temple."
Up to the present no attempt has been made to ascertain the date of composition of this apocalypse; but the allusion in the last chapter to the rebuilding of the Temple places it after that event. The descriptions of the different classes of sinners in hell and their punishment are strikingly similar to (in fact, are in parts identical with) those found in a number of Christian apocalypses; namely, the "Apocalypse of Peter," that of "Pastor Hermas," and the second book of the "Sibylline Oracles" (all three written in the second century), and the later apocalypses of Esdras and Paul, both perhaps dependent upon the "Apocalypse of Peter." It is possible that a critical examination of these relations might throw further light on the date of composition of "The Ascension of Moses."
4. The Assumption of Moses:
This is a fragment preserved in the "Midrash Bereshit Rabbati" of R. Moses ha-Darshan (a manuscript in the library of the Jewish congregation in Prague), which was published by Jellinek in "B. H." vi. § 22. It is intended as an exegesis to Gen. xxviii. 17b. The following is a synopsis of its contents:
As the time for Moses' death approached, God permitted him to ascend into heaven, and unveiledto him the future world. There Middat ha-Raḥamim (the Attribute of Mercy) came to him, saying: "I will announce good tidings." Turning his eyes to the throne of mercy, Moses saw God building the Temple out of precious stones and pearls; he saw also the rays of the Godhead, and Messiah the son of David with the Torah in his arms; also his own brother Aaron in priestly robes. Aaron imparted to Moses that his death was near at hand, whereupon Moses asked God for permission to speak with the Messiah. The latter then revealed to him that the sanctuary which God was then constructing was the Temple and the Jerusalem, which would be established for Israel in the future world to endure for all eternity, and that God had shown the same Jerusalem to Jacob in his dream in Beth-el. To Moses' question when the new Jerusalem would descend to earth, God replied: "I have not yet revealed the end to any one; should I reveal it to thee?" Thereupon Moses said, "Give me at least a hint from the events of history," and God answered: "After I have scattered Israel among all the nations, I will stretch out My hand to gather them in a second time from all the ends of the earth." Moses then joyfully departed from heaven, followed by the angel of death, who demanded his soul. Moses refused to yield it; but finally God appeared to him, and he surrendered his soul to God willingly and cheerfully.
5. The Revelation of R. Joshua b. Levi:
It has already been noted that the Babylonian Talmud tells of revelations which R. Joshua b. Levi was supposed to have received from the prophet Elijah and from the Messiah. In this apocalypse R. Joshua himself figures as the author. The book first appeared in the collection "Liḳḳutim Shonim," published in 1519 at Constantinople, under the title (The Story of Rabbi Joshua ben Levi), and it has since been reprinted several times, under the same title; subsequently by Jellinek in "B. H." ii. 48-51. Gaster published a translation of it (l.c. pp. 591-596) with the correct title, "The Revelation of R. Joshua b. Levi"; for the contents leave no doubt that it really is an apocalypse. An Aramaic version also existed, a fragment of which is preserved in Moses b. Naḥman's "Torat ha-Adam" (it is to be found in different editions of the book and also in Jellinek's "B. H." v. 43 et seq.). Jellinek points out that this Aramaic version is a proof of the ancient origin of the apocalypse (l.c. ii. 18), of which the following is a summary:
Contents of "Revelation."
As the time of R. Joshua b. Levi's death was drawing near, God sent the angel of death to him, commissioning him to fulfil whatever R. Joshua might wish. The latter requested to be shown the place awaiting him in paradise, and desired the angel to give his sword to him. Upon arriving in paradise, Joshua, against the will of the angel, leaped over the wall: God allowed him to remain there, but commanded him to return the sword. Elijah called out: "Make way for the son of Levi!" The angel of death thereupon related the incident to R. Gamaliel, who sent him back to R. Joshua with the request that he explore both paradise and hell and send him a description of them. R. Joshua carried out this request. Here follows a description of the different compartments of paradise, seven in number. In the first dwell the proselytes to Judaism; in the second, repentant sinners with King Manasseh presiding over them; in the third, the Patriarchs and the Israelites who came out of Egypt, David and Solomon, and all the kings of their house; in the fourth, the perfectly righteous. In the fifth, which is of special splendor and exquisite beauty, are the Messiah and Elijah, the latter caressing the Messiah and saying to him, "Be comforted, for the end draweth nigh!" The Patriarchs also speak in the same strain at certain times, as do Moses and Aaron, David and Solomon, and all the kings of Israel and Judah. In the sixth, dwell those who died in piety; and in the seventh, those who died for the sins of Israel.
To his question, whether any of the heathen, or even any of his brother Esau's descendants, were in paradise, R. Joshua received the answer, that they obtained the reward for their good works in this world, and therefore in the other world must dwell in hell; in the case of the sinners in Israel, however, just the opposite principle is followed. Hell could not be viewed immediately, for just at that moment the news reached heaven of the execution of the Ten Martyrs.
When R. Joshua entered hell some time later, he saw there ten heathen nations, over whom, as a punishment for his disobedience to his father, Absalom, the son of David, is compelled to preside. Seven times a day these heathen are burned by angels in pits of fire, being brought out whole again every time. Absalom alone is excepted from this punishment: he sits upon a throne, honored as a king.
6. The Alphabets of R. Akiba ( or )Theme of the Alphabets.
comprise a number of writings treating the same theme. The chief center of thought of all of them is the mystical signification, already mentioned in the Talmud, of the letters of the alphabet and of their written forms, and the mysteries of the names of God made up of four, twelve, and forty-two letters. In the Jerusalem Talmud (Ḥag. ii. 77c) there is a dissertation on the letters by means of which the world was created; and there, as in these writings, it is stated that the present world was created with He (ה) and the future with Yod (י), and eschatological theories are built up out of the forms of these letters. In the Babylonian Talmud (Shab. 104a), also, all sorts of similar interpretations are given in regard to the names, forms, and combinations of the various letters, and are made to bear upon eschatological questions in the same way as in these apocalypses. In Ḳid. 71a, it is said that the mysteries of the three names of God were treated as esoteric doctrine, and that whoever became thoroughly initiated into the mystery of the name consisting of forty-two letters might be sure of inheriting both the present and the future world. Similarly, R. Akiba, the reputed author of the "Alphabets," is especially commended in the Talmud as interpreter of the strokes, dots, and flourishes of the letters (compare, for example, Men. 29b; see also Akiba ben Joseph). Up to the present time, the pseudepigrapha in question have been generally considered mystical writings treating upon some eschatological points, not as real apocalypses; but the different compositions, as far as they are known, show clearly that the real theme of all is the eschatological problem, and that the discussion of the other supernatural mysteries only goes hand in hand with this, as in the apocalypses hitherto noticed.
So far, two of the alphabets have appeared in print, one of which is three times as long as the other: the longer was published first in Constantinople, 1519 (in the above-mentioned collection), and again in Venice, 1546. Both editions are incomplete; but the gaps are filled in part by the Cracow edition, which was published in 1579, was reprinted in Amsterdam, 1708, and which contains also the shorter version. Jellinek published both in "B. H." iii. 12-49,50-64; the longer, based on the incomplete Constantinople-Venice edition. Several manuscripts of both have been preserved; as, for example, in the Munich Codex 22, folio 70-103, which supplies the gaps purposely left in the longer composition in the Cracow-Amsterdam edition; in the Vatican Codex, 228, 3 (see Wolf, "Bibl. Hebr." ii. 1258, and Steinschneider, "Hebr. Bibl." xiv. 7); and one manuscript in the Bodleian Library which is described in Neubauer, "Cat. Bodl. Hebr. MSS." No. 1927 (of this no exact information is given, but according to the number of its pages, it is probably the shorter alphabet). A fragment of the shorter is contained in the Bodleian Library manuscript, No. 1322 (Neubauer, ib.). There are, besides, three other manuscripts in the Bodleian Library containing alphabets of R. Akiba (compare ib. Nos. 1104, 3; 2287, 11; 2289, 7). The catalogue does not give any details of their contents; but the fact that none of them is marked "printed" would indicate that they are not identical with the published "Alphabets." A fragment consisting of two leaves ("Mysterium"), also differing from the published alphabets, is in the Almanzi Library (Codex 195, xiv.), and deserves special notice because it furnishes strong support to the theory that the writings under the present heading are genuine apocalypses. It begins "Aleph stands for the Most High, who is the First" (which, in the Constantinople-Venice edition, is the beginning of § 10), and the conclusion contains the following passage:
(See Steinschneider, "Hebr. Bibl." v. 104, and "Apocalypsen," etc., in "Z. D. M. G." xxviii. 631, note 6.)
"Eighteen hundred years after the destruction of the second Temple, the Kedarenes will decrease in numbers; . . . at the end of 295 years, according to the calendar of the Gentiles [the Hegira is meant here], their kingdom will vanish from the earth; . . . at the end of 304 years, according to their calendar, the son of David will come, God willing!"
This fragment originated in the Orient, as is shown by the words "the calendar of the Gentiles," which signify "dating from the Hegira"; more exactly, it may be inferred from the concluding words which quote a Persian expression, that it originated in Persia.
Jellinek's distinction of the two published alphabets as "First Recension" and "Second Recension" ("B. H." iii., pp. xiv. et seq.; vi., pp. xl. et seq.) is misleading; for in respect not only of the length but also of the contents, they differ so radically that they must be considered as altogether distinct and independent of each other. In the longer of the published alphabets, as in the Hebrew Book of Enoch, Meṭaṭron (Enoch) is represented as the revealer of the secrets disclosed in these writings. There is also a very brief and condensed narration of Enoch's assumption into heaven, of his transformation into one of the angels at the heavenly throne, and of his initiation into all the mysteries of heaven and earth. This piece is not in the Constantinople-Venice edition, but is to be found in the Cracow-Amsterdam edition, and also in the Munich Codex. The latter has also the seventy or seventy-two names of God and the ninety-two names of Meṭaṭron, which, from religious scruples, were omitted in the Cracow-Amsterdam edition. The names of God are obtained from combinations of the different letters of the alphabets, already alluded to as characteristic of this group of writings.
Their Parenetic Character.
Closely bound up with the relation of the above mysteries is the glorification of the Torah as the aim and end of creation and the center of future bliss. Because of its observance Israel will inherit the joys of paradise, whereas the heathen, having disregarded it, will be given over to hell. God Himself, surrounded by His host of angels, will expound the Torah to the righteous in paradise, whereupon Zerubbabel will proclaim God's glory, so that it will resound over the whole world; the sinners of Israel and the pious among the heathen in hell will add their "amen" to this glorification and will be found worthy of admittance to paradise. The pleasures of the righteous in paradise are described in a glowing, sensuous style: God Himself dwells among and associates with them like one of themselves, contributing actively to their entertainment. (As the materializing of God in this gross manner has hitherto been considered a sure proof of the later origin of a work, it may be well to call attention to the fact that there is a parallel to this description in the oldest Midrash, Sifra, ed. Malbim, 225a; compare also Ta'anit, 31a.) The circumstance, that in these writings the Torah is placed in such prominence, explains, too, their eminently parenetic character.
In regard to R. Akiba's alleged authorship of these writings, it may be recalled, that, as early as the Jerusalem Talmud, a legend was current that R. Akiba enjoyed the superhuman privilege of ascending to heaven and having the secrets of God revealed to him (Yer. Ḥag. ii. 77b; compare Talmud Bab. ib. 14b). Further, it seems worthy of notice, that, in the fragment of an "Alphabet of R. Akiba" contained in the Lemberg edition of the Book of Enoch, xxix. 2, and referred to above, the story of Enoch's assumption, etc. (there condensed to a few sentences), is narrated as if Akiba had heard it in heaven. To conclude, with Jellinek and Steinschneider (compare "B. H." iii. 17, No. 2, and "Hebr. Bibl." xiv. 7), from the quotations which are found in the medieval literature—but which are not in the printed editions—anything more than that the "Alphabets of R. Akiba" are incomplete to the extent suggested here, would be premature until all the manuscripts have been published.
Brief reference may again be made to the views of Zunz and Graetz regarding the origin of the theosophical speculation contained in the apocalypses which have been discussed thus far. If both hold Islam responsible for the theosophy in these Neo-Hebrew apocalypses, because similar vagaries and stretches of imagination are found in its literature (see Zunz, "G. V." p. 171, and especially in "Monatsschrift," viii. 115 et seq.), the reply may be made that, as Steinschneider well observed—and Noeldeke, the foremost Arabist of the present time, corroborated him—later Jewish literature had the widest and deepest influence on the formation and development of the views and teachings of Islam (see "Hebr. Bibl." iv. 69 et seq.; "Göttinger Gelehrte Anzeigen," 1862, pp. 750 et seq.). From the presence of mystical speculations about the essence and being of God, etc., in the Arabic literature, similar to those in the Neo-Hebrew, it is quite impossible to conclude that they found their way from the former into the latter; rather would the opposite conclusion be justified.
7. The Hebrew Elijah Apocalypse:Date and Where Written.
This apocalypse, , appeared first in Salonica in 1743, printed in the same volume with several other pieces, and was reprinted by Jellinek in "B. H." iii. 65-68. A critical edition, according to a Munich manuscript, with translation, explanatory notes, and an attempt to ascertain the date of composition, was published by Moses Buttenwieser ("Die Hebräische Elias-Apocalypse," etc.). The result arrived at in this essay was that in this book it is necessary to distinguish between the originalapocalypse and a later addition, which consists of a dispute among the doctors of the Law of the second and third centuries, concerning the name of the last king of Persia. The original apocalypse was written amid the confusion of the year 261, caused by the wars of Sapor I. against Rome and his capture of Valerian; but in its original form it was probably more voluminous. In all probability the author lived in Palestine. During the exciting period of the Perso-Roman wars waged by Chosroes I. (540-562) or Chosroes II. (604-628), the apocalypse was furnished with the addition mentioned above, in order to make the prophecies appear to accord with the changed times and conditions, for the outcome of the dispute is that "Kesra" (the Arabic form of "Chosroes") must be the name of the last Persian king.
Book of Elijah.
The contents of the book are as follows: Michael reveals the end of time to Elijah on Mt. Carmel. Elijah is first conducted through various heavenly regions, and the revelations regarding the end are imparted to him. The last king of Persia will march to war against Rome in three successive years, and will finally take three military leaders prisoner. Then Gigit will advance against him, "the [little] horn," the last king hostile to God who will rule upon earth, as Daniel beheld. This king will instigate three wars and will "also stretch out his arm against Israel." The three wars and the attack upon Israel are described in detail in the following part. Then the Messiah, whose name is Winon, will appear from heaven, accompanied by hosts of angels, and engage in a series of battles—first to annihilate the armies waging these wars, and secondly to vanquish all the remaining heathen. After this, Israel will enjoy the blessings of the Messianic kingdom for forty years, at the end of which time Gog and Magog will muster the heathen to war around Jerusalem; but they will be annihilated, and all the heathen cities will be destroyed. The day of doom will then come and last forty days; then the dead will be awakened and brought to judgment. The wicked will be delivered over to the torments of hell: but to the good the tree of life will be given; and for them the glorious Jerusalem will descend from heaven, and among them shall reign peace and knowledge of the Law.
From this summary will be noticed how closely the picture of the future world given in this apocalypse resembles the Revelation of John; the description also of Elijah's transportation through the heavenly regions shows a striking relation to the Ethiopic Book of Enoch (compare ib. xiv. 8, 9, 12-19, 22a, xviii. 13-15, xxii. 1, 11). Worthy of attention is the description of the adversary of the Messiah, the Anti-christ, who before the advent of the Messiah shall subdue the world and persecute Israel. This description is a conventional feature of a great number of Neo-Hebrew apocalypses. It is found, for example, in much the same form in all those treated below. In the latter, however, the adversary is called Armilus (Romulus); while in the Elijah apocalypse he is called Gigit, which is an enigmatical designation of Odhenat, the duke of Palmyra (see Buttenwieser, l.c. p. 72).
The description of the adversary in the present apocalypse shows also, as Bousset has pointed out (l.c. p. 57), striking parallels to the description of the Antichrist in the Coptic Elijah apocalypse, discovered a few years ago, the manuscript of which can in no case be later than the beginning of the fifth century (see Steindorff, "Apocalypse des Elias," p. 6); while the apocalypse itself is probably of the third or fourth century. Of other Christian apocalypses with descriptions of the Antichrist, offering no less remarkable parallels to the apocalypses in the writings presently to be mentioned, and also in part to the Elijah apocalypse, may be enumerated: "The Testament of the Lord," "Apocalypse of Esdras," the "Pseudo-Johannis Apocalypse," and the Armenian "Seventh Vision of Daniel" (compare also Bousset, l.c. pp. 101 et seq. Descriptions of the Antichrist in these apocalypses—except the "Seventh Vision of Daniel"—may be found in James, "Apocrypha Anecdota," in "Texts and Studies," ii. 3, 151 et seq.).
8. The Apocalypse of Zerubbabel ( ):Book of Zerubbabel.
There are various recensions of this apocalypse. One was printed in Constantinople in 1519 in the collection mentioned above, and was reprinted in Wilna, 1819, together with "Sefer Malkiel" (excerpts from this edition are to be found in Eisenmenger, ii. 708 et seq.); another was edited by Jellinek ("B. H." ii. 54-57), based on two manuscripts in the Leipsic City Library, which, however, an examination of the manuscripts by Buttenwieser proved to be inexact; and a third recension, differing from both of the above, is in manuscript in the Bodleian Library (Neubauer, "Cat. Bodl. Hebr. MSS." No. 160, 2). Besides these, the Bodleian contains a manuscript of one of the printed editions (ibid. No. 2287, 4). A new edition is most desirable. As this book foretells the year 990 or 970 after the destruction of the Temple by Titus as the time of delivery, it must have been written in the eleventh century at the very latest. This apocalypse describes how Zerubbabel is carried in spirit to Nineveh, the City of Blood, the Great Rome, where Meṭaṭron reveals to him the occurrences at the end of time. He sees the Messiah there, whose name is Menaḥem b. 'Amiël, and who was born at the time of King David, but was brought thither by the Spirit to remain concealed until the end of time. Apart from a few details, the description of the course of events in the end of time is very much the same as that in "The Wars of King Messiah," "Revelations of R. Simon b. Yoḥai," and "Prayer of R. Simon b. Yoḥai." In all of them, the name of the "Evil Adversary" is Armilus, the Aramaic form of Romulus. Except the "Revelations," they all contain the curious fancy that he is to be born of a marble statue in Rome. According to the "Apocalypse of Zerubbabel," he will be begotten out of the statue by Satan: in the "Revelations of R. Simon b. Yoḥai," he is represented as a creation of Satan and Diabolus. In "The Wars of King Messiah" the epithet "Satan" is applied to him. The description of Armilus in the "Revelations of R. Simon b. Yoḥai" has more resemblance to that in the Elijah apocalypse, whereas in the "Apocalypse of Zerubbabel," in "The Wars of King Messiah" and "Prayer of R. Simon b. Yoḥai," he is described as a human monstrosity.
Legend of Messiah b. Joseph.
"The Wars of King Messiah" and the "Prayer of R. Simon b. Yoḥai" also state that he will claim to be the Messiah and a god, and that he will be accepted by the heathen as such, whereas Israel will refuse to acknowledge him. In the Constantinople edition of the "Apocalypse of Zerubbabel," as Bousset has observed (l.c. p. 86, note 3), Satan is called , "Belial," the name by which the Antichrist is called in the "Sibylline Oracles," ii. 67, iii. 63; "Testament of the Patriarchs" (Dan) and "Ascensio Isaiæ." This circumstance is of great importance, inasmuch as by its means the Armilus legend, as it is found in the above-mentioned apocalypses, seemsparticularly adapted to throw light upon various points in the Antichrist legend. All four apocalypses contain the legend of Messiah b. Joseph in common. They state that he will gather Israelites around him (among whom in "The Wars of King Messiah" and "Prayer of R. Simon b. Yoḥai" a part of the Ten Tribes will be found), march up to Jerusalem and there, after overcoming the hostile powers (in the "Apocalypse of Zerubbabel" the king of Persia is the hostile power; in "The Wars of King Messiah" and "Prayer of R. Simon b. Yoḥai," the Roman empire; in the "Revelations of R. Simon b. Yoḥai," there is no definite statement on this point), reintroduce the worship of the Temple, and establish his own dominion. This, however, will be of short duration; for Armilus, with the heathen, will appear before Jerusalem to battle against him and will slay him. Then the time of the last extreme suffering and persecution for Israel will begin, from which escape will be sought by flight into the wilderness. There Messiah b. David and the prophet Elijah will appear to them (in the "Revelations of R. Simon b. Yoḥai" the latter is not mentioned), and lead them up to Jerusalem, where the Messiah will destroy Armilus and all the armies of the heathen. In the "Apocalypse of Zerubbabel," as well as in "The Wars of King Messiah," the Messiah b. David, in company with Elijah, will resurrect Messiah b. Joseph, who lies slain at the gates of Jerusalem.
Another point common to the "Apocalypse of Zerubbabel" and the "Revelations of R. Simon b. Yoḥai" is, that on his advent the Israelites will not acknowledge Messiah b. David. The one point mentioned which only the "Apocalypse of Zerubbabel" contains is that besides the two Messiahs there is to be a woman, Hephzibah, the mother of Messiah b. David. According to the text in Jellinek's edition, she will come upon the scene five years before Messiah b. Joseph; and a great star will light up her path. She will slay two kings, and assist Messiah b. Joseph in his war against the king of Persia; and during the flight into the wilderness she will shelter Israel from the persecution of Armilus. This last feature of the description calls to mind the flight of the woman, as described in the Revelation of John, xii. 13-17, and the description of Tabitha in the Coptic "Apocalypse of Elijah." The picture of the future world in the Zerubbabel apocalypse is also distinctive; for in addition to the establishment of the heavenly Jerusalem upon five mountains (Lebanon, Moriah, Tabor, Carmel, and Hermon), nothing more is mentioned than the resurrection of the generation buried in the wilderness, and of the faithful who met death during the general persecution ("the ocean," which is spoken of in this connection, must be understood in its symbolical signification; as it is used as early as Dan. vii. 3 et seq.).
9. The Wars of King Messiah ( ), (called also "The Book of the Wars of YHWH," and [] "Occurrences at the Time of the Advent of Messiah," and, finally, "The Wars of Gog and Magog, of Messiah b. Joseph, Messiah b. David, and Elijah the Prophet"):Its Wide Circulation.
A parenetic discourse forms the introduction; after which the unusual phenomena that will usher in the end—unnatural and pestilence-producing heat, poisonous dew, and an eclipse of the sun lasting thirty days—are depicted. The Roman "kingdom" will spread its dominion over the whole world, and will persecute Israel most cruelly for the space of nine months, at the end of which time Messiah b. Joseph will appear. From here on, the description continues as outlined above. After Messiah b. David shall have destroyed Armilus and the heathen armies, together with the "wicked" Rome, then the dead will arise, and the Israelites, dispersed over all lands, will be gathered into Jerusalem. The heathen will convey them thither, and will offer homage to Israel; also, the Ten Tribes, together with the descendants of Moses, will return, enveloped in clouds, from the regions of Chaboras and Halach and from Media; and as they march, the earth will be transformed before them into a paradise. The conclusion contains the description of the glorious new Jerusalem and of the other blessings of the future world, which are here of a more spiritual character. According to the various editions, it is said of Armilus, that "the nations call him Antichrist." But the Munich manuscript reads here, "He is called Gog and Magog"; and for "palace of Julian," it reads "palace of Hadrian."
10. The Revelations of R. Simon b. Yoḥai ():Written About 750.
This apocalypse was printed at Salonica in 1743, in the collection already mentioned, and was reprinted from it by Jellinek in "B. H." iii. 78 et seq. It is preserved also in the Munich manuscript (Codex Hebr. 222), which contains better readings in some places. The apocalypse really ends with "Thy people shall all be righteous," 81, 13 in Jellinek; what follows, as Graetz already recognized ("Gesch. der Juden," v. 446), was added later, probably from the "Prayer of R. Simon b. Yoḥai." As Graetz shows (ib.), this apocalypse was written during the stormy period of the deposition of the Ommiads (750). It describes plainly the wars of Merwan II., who is mentioned by name, his flight after the battle on the bank of the Great Zab, his capture, and his assassination. The revelations about the end are made by Meṭaṭron to R. Simon b. Yoḥai, while the latter is dwelling in a cave, hiding from the Roman emperor. The history of Islam is reviewed from the appearance of the prophet up to the events just mentioned. From this point on, the real prophecy of the future begins. It opens with the prediction that after Merwan'ssuccessor has reigned three months, the nine months' dominion of the "wicked empire" will set in for Israel; then the course of events is described as before set forth under the "Apocalypse of Zerubbabel"; and, finally, the picture of the future world is drawn. After the dispersed Israelites are gathered together, and the earthly Jerusalem in addition to the heathen part of its population is consumed by fire from heaven, the glorious new Jerusalem will descend from heaven; Israel will dwell in it for 2,000 years in perfect peace, and as in the "Apocalypse of Baruch" (xxix. 4), and IV Esdras (vi. 52), will feast on the Behemoth and the Leviathan. At the end of this time God will descend into the valley of Jehoshaphat to hold judgment, and heaven and earth will disappear; the heathen will be put into hell; Israel will enter into paradise: and for a year the sinners in Israel will suffer the tortures of hell and then be admitted to paradise.
11. The Prayer of R. Simon b. Yoḥai ():Mention of the Crusades.
This apocalypse was published by Jellinek in "B. H." iv. 117-126, according to a manuscript of Mortara. It shows the closest relation to the preceding; and begins with a similar retrospect of the Mohammedan history, but carries it on to a later date, and finally refers to events which, Jellinek observes (ib. p. 8), may be unmistakably recognized as the Crusades. Graetz thought that this apocalypse contained allusions to the inroads of the Mongols in 1258-60, and believed that these events led directly to its composition (l.c. vii. 139, 449 et seq.). But this is out of the question; for the passage about the appearance of deformed, swift-footed men from the far East, upon which Graetz founded his argument, occurs in the middle of the historical retrospect, and not in the description of the events immediately preceding the end. In this part of the apocalypse the reference is solely to the Crusades, and could hardly be plainer. The point in question is a favorite one in apocalyptic description, and is simply taken from older writings; "The Wars of King Messiah" also contains it; but in the latter the picture of the monstrosities is still more horrible and bears more resemblance to the description in the Revelation of John, ix. 13 et seq., which is the oldest example of the sort. —written erroneously in one place , and in another —the collapse of which is taken in the "Revelations of R. Simon b. Yoḥai" and in the "Prayer of R. Simon b. Yoḥai," as well as in the apocalypse treated below (the "Midrash of the Ten Kings" which also has the corruption ), as an ominous prognostication of the imminent fall of the Islamic kingdom, is nothing else, as Steinschneider clearly proves ("Apocalypsen," pp. 639, 599), than the famous eastern gate, Bâb Girûn, of the Mosque in Damascus.
12. The Midrash of the Ten Kings ( ):Describes Islamic Rulers.
This belongs to the same class as the two preceding apocalypses. It has been published by C. M. Horowitz in "Sammlung Kleiner Midraschim" ("Bet 'Oked Agadot"), i. 37-55, according to a manuscript of De Rossi's. The apocalypse begins with a very diffuse description of the eight kings who have already ruled—the first being God; the last, Alexander the Great—and relates, in connection with this subject, the destruction of the Temple by Titus and the Hadrianic persecution, and leads over in this way to Simon b. Yoḥai's hiding from the Roman emperor in a cave, and to the revelations regarding the end, which he received while there. As in the two preceding books, the different Islamic rulers, beginning with Mohammed, are described. The two rulers mentioned at the beginning of page 53 are beyond doubt Hisham and his successor, Walid II. The references to the six following rulers are so vague that no certain conclusions can be drawn regarding their identity. The remainder of the book is taken up with prophecy of the future, in which, at first, occasional allusions to historical events seem to be interspersed. Here also the prophecies of the future begin with the announcement of the period of nine months of intense persecution, whereupon Armilus will reign forty days. At the termination of his reign, Messiah b. Joseph will appear and restore the Temple in Jerusalem, and will establish for Israel an epoch of peace. At the conclusion of this period, Gog and Magog will march upon Jerusalem, and Messiah b. Joseph will fall in battle against him. Three-fourths of the Israelites will wander into exile. God will then destroy the armies of Gog and Magog; and Israel, including the "nine and a half tribes," will return to Jerusalem. The rulership will recur to the house of David; Messiah b. David will rule as the ninth king over the whole world; and Israel will enjoy the blessings of the Messianic kingdom. At the end of 2,000 years God will Himself descend to judgment.
13. The Persian Apocalypse of Daniel:
This apocalypse was published and translated by Zotenberg in Merx, "Archiv," i. 386-427. It also belongs to the group just treated; but at the same time it occupies, as Bousset observes (l.c. p. 69), a peculiar place within the Neo-Hebrew apocalypse, by reason of the rôle which Messiah b. Joseph plays in it. The account, however, is not perfectly clear. First comes a very diffuse legendary narrative of the events of the time of Daniel; that is, from the appearance of the prophet Jeremiah down to the time of King Darius I., Hystaspes (B.C. 485). Then it relates how Daniel mourns and fasts because of the destruction of the Temple, and how an angel appears to unveil the future to him. Here follows abruptly, regardless of the thousand intervening years, a transparent description of Mohammed and the Islamic rulers following him. In the ruler with three sons (p. 411, l. 12 from the bottom), as Bousset observes, Harûn al-Raschid and his three sons are with certainty recognizable.
Describes the Resurrection.
Two further rulers are mentioned, and then the prophecy of the future begins. The nine months' sovereignty of Rome is predicted, and the appearance of one who is not mentioned by name, but whose description corresponds exactly with that of Armilus in the preceding apocalypses. The army of Gog and Magog will unite with him, and, as in "The Wars of King Messiah" and the "Prayer of R. Simon b. Yoḥai," he will claim to be the Messiah. He will subdue the world and persecute Israel. "A man of the children of Ephraim" will then appear; and the Israelites will all gather around him and go with him to "that wicked one," and demand from him that he prove by miracles, particularly by waking the dead, that he is the Messiah. Enraged at this demand, he will persecute them anew, and the Israelites will flee before him into the wilderness. There Michael and Gabriel will appear and forthwith announce to them their delivery. Then they will kill him who claims to be the Messiah; and also the Messiah ben Joseph will be killed, and the flag of Messiah b. David will be raised. The latter will destroy the whole army of Gog and Magog. Then Elijah will appear; the dead will arise; and the Israeliteswill come to the Messiah from all quarters of the world on the wings of Simurg. The Messianic kingdom will endure for 1,300 years. The description of it and of the last judgment, which succeeds it, does not differ materially from that in the preceding apocalypses. Certain details in the description of the last judgment occur also in the alphabets of R. Akiba. The apocalypse has, besides, a brief account of the different divisions of hell. On the basis of the historical setting of this apocalypse, it is safe to conclude, with Bousset, that it was written in the first half of the ninth century.

Torah of Yeshuah

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THE SECOND COMING OF YESHUA MALKA MESHICHA

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