REDEMPTION BEGINS WITH THE RESURRECTION OF GREAT TZADDIKIM, BUT DOESN’T THE WORLD CONTINUE AS IS IN THE FIRST STAGE OF THE MESSIANIC ERA?
How can the world’s basic operating system, not going to be rebooted overnight, coexist with prophetic visions and expectations of miraculous events like the resurrection of the dead?
by Rabbi Boruch Merkur
This discussion focuses on the tension between two distinct yet interconnected ideas in Jewish thought: the concept that the world will continue to operate in its usual manner and the idea of miraculous events, such as the early resurrection of the particularly virtuous during the Messianic era. How can these seemingly conflicting notions be reconciled?
THE WORLD OF MOSHIACH AS THE WORLD AS WE KNOW IT
The Talmud in Berakhot (34b) teaches: “Rava says: What is the meaning of: ‘For there shall be no needy among you’ (Deuteronomy 15:4)? Is it possible for there to be a time when there is no needy person among the Jewish people? Doesn’t that suggest a huge miracle? Rather, the verse means that there will be no completely impoverished person among you, but there will still be poor people.”
In line with this, Maimonides (Rambam) writes in Hilchot Melachim (12:1): “Do not presume that in the Messianic age any facet of the world’s nature will change or there will be innovations in the work of creation. The world will continue according to its natural order.” Rambam teaches us not to expect the laws of nature to suddenly change when the Messiah arrives. Everything will continue to operate “according to its natural order.”
The principle of “according to its natural order” entails a warning that we should not expect a supernatural hero to appear and immediately transform the world into paradise. In fact, the world, for the most part, will continue as it always has done, following the laws of nature and human behavior.
However, in Jewish thought, as articulated by Rambam himself, the resurrection of the dead—Techiyat HaMeitim—is an essential doctrine, one of the Thirteen Principles of Faith, indicating its centrality to Jewish belief (affirmed by scriptural references such as Isaiah 26:19 and Daniel 12:2, and is elaborated upon in Talmudic discourse). At first glance, people rising from the dead would be a blatant violation of the world’s natural order.
Clearly, there is tension between these two views. On one hand, we have the very grounded, almost pragmatic view that the world’s basic operating system is not going to be rebooted overnight. On the other hand, there are prophetic visions and expectations of miraculous events such as the resurrection of the dead. How can these versions of the future coexist?
EARLY RESURRECTION
The Talmud (Sanhedrin 91b-92a) discusses who will be resurrected, but it leaves room for interpretation in terms of the timing of this momentous event. The Talmud states: “Rabbi Yehoshua ben Levi said: All those who are destined to arise at Techiat HaMeitim (the Resurrection) are destined to arise with their blemishes (that they had during their lifetimes), as it is stated: ‘And your people also shall all be righteous; they shall inherit the land forever’ (Isaiah 60:21). The verse does not say ‘righteous ones’ (tzaddikim), but rather ‘your people also shall all be righteous’ (yitzdaku), indicating that they shall become righteous at that time.
This source suggests that not everyone who is resurrected will be righteous from the outset; rather, some will become righteous at that time. This implies that there might be different categories or levels of people who are resurrected.
A mystical interpretation of this Talmudic concept is unveiled in The Zohar:
Rabbi Yitzchak said: ‘There are three categories of souls that will be resurrected.
The first category is the souls of the righteous who have been hidden in the Garden of Eden since the day that they departed from this world. They will be resurrected first, as it is written: “And many of them that sleep in the dust of the earth shall awaken, some to everlasting life” (Daniel 12:2).
The second category is the souls of the righteous who have been hidden under the Throne of Glory since the day that they departed from this world. They will be resurrected after the first category, as it is written: “And some to reproaches and everlasting abhorrence” (Daniel 12:2).
The third category is the souls of the righteous who have been wandering in the air since the day they departed from this world. They will be resurrected after the second category, as it is written: “And they that are wise shall shine like the brightness of the firmament” (Daniel 12:3).’
Here, the Zohar outlines different categories of souls based on their location and level of holiness and assigns them different times of resurrection.
There is a strong tradition established here that the exceptionally righteous will be resurrected first, possibly soon after the arrival of the Messiah. This could be based on the idea that these souls are closer to God and therefore more deserving of eternal life. Alternatively, this assumption could be based on the idea that these souls have a special role or mission in the Messianic era, and therefore need to be resurrected earlier.
This premise seems to contradict the notion that the world will continue “according to its natural order,” which implies that the world will not experience any drastic changes or miracles in the early stages of the Messianic era.
How can these two seemingly opposing views be reconciled?
RECONCILING THE NATURAL MODEL OF REDEMPTION WITH THE MIRACLE OF RESURRECTION
The intricate balance between a Messianic redemption that unfolds "according to its natural order" and the concept of an early resurrection for exceptionally righteous individuals can be explored through various scholarly interpretations:
1. Phased Transition: Abarbanel provides a chronological framework where the Messianic era unfolds in stages, each with increasing divine intervention. He describes these stages in detail:
- The first stage is about the return and rebuilding: "The first stage is when Israel will return to their land and rebuild Jerusalem and its Temple…” This period is characterized by actions that are natural and human-driven.
- The second stage introduces divine revelation: "The second stage is when God will reveal Himself to them and perform great wonders and miracles for them…” Here, the supernatural becomes gradually more apparent.
- The third stage expands to global recognition: "The third stage is when all the nations will recognize God and His Messiah, and submit to His rule…” This suggests a transformation in global consciousness.
- The final stage culminates in resurrection: "The fourth stage is when God will resurrect all those who are destined to arise.” This ultimate stage introduces the miraculous event of resurrection, which is seen as a culmination of the process rather than a sudden occurrence.
Abarbanel’s phased approach suggests a measured transition that accommodates the natural before evolving into the miraculous.
2. Exceptional Cases: Alshich acknowledges the possibility of exceptions for extraordinary individuals, providing an analogy to convey their uniqueness:
- "There are some individuals who are so holy and pure that they merit to be resurrected before everyone else. These are like ‘the first fruits’ (bikkurim) that are offered in the Temple before all other produce. They are also like ‘the choicest of your valleys’ (mivchar amekecha) that are mentioned in Isaiah 22:7, which refer to those who dwell in lowly places but are exalted by God.”
Alshich’s metaphorical language captures the distinction between general resurrection and the precedence given to the exceptionally righteous. This approach proposes that divine providence allows for certain individuals to transcend the common order due to their elevated spiritual status.
3. Spiritual vs. Physical Resurrection: Arizal introduces the concept of gilgul, which implies different modalities of resurrection, possibly occurring without conflicting with the natural world:
- "There are two types of resurrection: one is called ‘the revival of souls’ (techiat haneshamot) and the other is called ‘the revival of bodies’ (techiat hagufot). The revival of souls is when a soul returns to this world in a different body than before, either for its own rectification or for the rectification of others. The revival of bodies is when a soul returns to its original body that it had in its previous incarnation.”
Arizal’s distinction between the revival of souls and bodies suggests that a soul’s return may initially occur in a manner that aligns with the natural order—perhaps in a different guise or form—before a more literal physical resurrection takes place.
4. Qualitative Changes: The Chassidic tradition, particularly as explicated in the Tanya, proposes a shift in the very fabric of reality come the Messianic age. This thought posits:
- In the era of the Messiah, "the divine will be so revealed that even physical existence will reflect God’s oneness.”
This suggests that in the Messianic era, the boundaries between the natural and the miraculous may dissolve, as miracles become the natural expression of a world that has reached a heightened state of divine revelation. Here, the early resurrection of the exceptionally righteous isn’t seen as a breach of natural law but as an anticipation of a universal condition where miracles are woven into the fabric of everyday existence.
In sum, our exploration into the delicate balance between the natural world and miraculous events within the context of the Messianic era uncovers the profound layers of Jewish thought on the subject. The resolution of this apparent dichotomy is found in a deeper appreciation of both the laws of nature and the acts of divine intervention. This nuanced understanding embraces a spectrum of possibilities, from the gradual unfolding of events to the recognition of extraordinary phenomena, and from the nuances of resurrection to the transformational shifts in the fabric of reality. Each framework provides a distinct lens through which we can view the Messianic era. These reflections serve as a reminder that the divine blueprint interweaves the mundane with the wondrous, the everyday with the supernatural, all of which mirror the Creator’s endless wisdom and kindness.
WHAT IS THE REBBE SAYING NOW?
From a speech delivered to his students in the wake of the attack on the Holy Land (transcribed and edited lightly for style).
by Rabbi Yossi Paltiel
To deliver a speech like this, to discuss such a topic at a time like this, doesn't require a smart person. In fact, I know some very smart people who are actually quite ignorant. Because a moment like this requires wisdom. What is wisdom? Wisdom is knowledge from life, not from books, not from ideas. Wisdom is truth. And moments like these require "emes" (truth). To speak wisdom, you need a wise person. And you don't become wise just from studying a lot. You become wise because you've lived. You learn in a very firm school, which spends so much time talking to you about what you need to make of yourself: your character traits ("Midos"), your religious teachings ("Torah"), and your philosophy of life. All of these things are wisdom. And a person who doesn't just learn these lessons but lives them is in a position to stand up on a day like today and speak the truth.
Genuine people, those who are true, can't help but speak from the heart. And when you speak from the heart, you reach others' hearts. I'm not sure if I'm wise. I'm a teacher, but I question my own wisdom. But I'll do my best. I'll share what I am thinking, feeling, and trying to process, just like everyone else.
The first thing is fear. I'm also afraid. We're all afraid. We're afraid because of recent events. Afraid because they make us question our perceptions of ourselves, the world, and our safety. If you're not afraid, I would question your honesty. Everyone's afraid, whether they're smart, profound, or wise. It's okay and normal to be afraid. But there's a line between fear and "yiyush" (despair).
We see this sentiment often in people at various life stages and under different conditions. Everyone faces challenges. And sometimes, faced with a challenge, one might feel, "I don't care. I give up." That's despair. It's quitting. It's exiting the game. But quitting isn't in our nature, it's not in our wisdom paradigm.
Sometimes, to discern between fear and despair, we need to limit our information intake. Almost everyone here has a phone, and you want to stay informed. But sometimes, continuously collecting information can make us distraught, so overwhelmed that we can't assist others.
Take Covid for instance. People were scared. Yet, there was a stark difference in how young people reacted versus older individuals. Young folks, their entire being became engulfed with fear because that was their reality, especially with their family cautioning them. With age, you don't necessarily get smarter. You might become a tad wiser. You'll learn that adults can let you down. And someday, you might let your children down.
Youngsters, especially the very young, don't require excessive information. They need to understand the situation, but not be defined by it. Remember that for your siblings. And if you've got a speck of humility, recall it for yourself. You genuinely don't need excessive information. It's crucial to distinguish between fear, a natural protective instinct given by Hashem (God), and paralyzing dread.
What is the Rebbe saying now? That's on everyone's mind. Is he repeating what he said during past crises, like the Six-Day War or the Yom Kippur War? Or is it worse now? Or is it different now?
Of course, I don't know what the Rebbe is saying right now. But he's not saying anything different. You know why? Because the Rebbe is not just a smart man. He's a wise man. The Rebbe doesn't speak ideas. The Rebbe speaks truths. And truth never changes. It's very simple. That's the good thing about truth. You don't have to be smart. You have to just be humble to know the truth.
And here are some truths, undeniable truths of the Rebbe.
UNDENIABLE TRUTH #1: GOOD DEEDS HELP
Number one, good deeds make a difference. Good deeds make a difference. One of the parts of the video you just watched was about the Six-Day War, two weeks before it began. The Rebbe spoke on Sunday at the Lag BaOmer parade and encouraged every Jew in the world.
I remember my teachers asking: when did the Rebbe transition from being seen as just the Lubavitcher Rebbe to being universally acknowledged as the Rebbe? The answer was the Six-Day War. The Rebbe, addressing children, spoke about how Hashem has always protected, is protecting, and will always protect our brethren globally, especially those in the Holy Land. But the Rebbe urged the children, "Noch ein posuk chumash merrer" (One more verse from the Torah). One more chapter of Tehilim (Psalms).” You might wonder, what difference does it make? But it truly does matter!
It doesn't matter on the intellectual scale, on the smart scale. It matters on the truth scale, on the wisdom scale. If each person makes a "hachlata tova" (good resolution), to take an actionable step in their life for the foreseeable future, until we see how all of this leads to the incredible miracles of "HaKadosh Baruch Hu" (The Holy One, Blessed be He), Who has loved, loves, and always will love the Jewish people. Understand that even your smallest action, which may seem insignificant to you, truly matters.
UNDENIABLE TRUTH #2: HELP JEWS WITH TEFILLIN
This is an undeniable truth of the Lubavitcher Rebbe. When you go out on the street and put "tefillin" (phylacteries) on a "Yid" (Jew), it can save a life. When someone does something as simple as saying an extra "kapitol tehilim" (chapter of Psalms), it matters. Do not undervalue yourself. Do not undervalue the "Maasim Toivim" (good deeds) that each and every one of us can do. These actions make a tangible difference. We are a holy nation, living in a relationship with God, a relationship that is above "Teva" (nature). When we perform sacred acts, we infuse the world with added sanctity, bringing about genuine and significant change. Never undervalue how the positive actions you take in the coming days can make a real impact.
Another point the Rebbe often addresses is related specifically to the Yom Kippur War. I was eight years old when the Yom Kippur War started. I lived in Crown Heights, and the whole summer I was being told that I am such a big "tzaddik" (righteous person). I didn't believe it for one minute. But the entire summer, the summer of 1973, the Rebbe emphasized the power of "kinderlach" (little children). The Gemara refers to them as "Hevel She'ein Bahem Chet" (breath that has no sin).
The air that comes from the mouths of little children when they speak is pure. I remember thinking to myself, "I'm the biggest sinner in the world. I fight with my brother; I make my mother angry all the time." Yet the Rebbe was saying I'm a "tzaddik." The pinnacle of that period for us was the Shabbos before Tisha B'Av when the Rebbe wanted to see all the children. The Rebbe poured a little wine into my cup. I remember it as if it were yesterday, and so does my younger brother. And my grandfather walked over to the Rebbe and said, "Das is mein Abbas" (This is from my father), noting that my father's name is Abba. "This is my son Abbas' children," marking our first genuine personal encounter with the Rebbe. To those with younger siblings: don't scare them. But do share with them the "koyach" (strength) that the Rebbe spoke of 50 years ago, and I firmly believe it remains pertinent today.
UNDENIABLE TRUTH #3: JOY!
Undeniable truth number three: The Yom Kippur War began on a Shabbos, and people were understandably in a panic. Now, listen to this account. A group of Hasidim approached the Rebbe during Sukkot with a "pidyon nefesh," a petition or "pan," voicing concerns about the dire situation in Israel. The Rebbe, responding in Yiddish, said, “Ich halt bizman simchaseinu, un ich vill eich nit lozen, mir sterren,” which translates to "I am currently in the time of joy, during the festival of Sukkot, and I won't let you unsettle me." The Rebbe suggested that if they wanted, they could take the "pidyon" to the "Frierdiker Rebbe's ohel" (the grave of the previous Rebbe), as he himself wouldn't accept it.
Now, this might seem unusual. But for us Hasidim, we trust him – entirely, in every regard. My deep conviction is that we must remain "b'simcha" (in joy), not merely "b'bitachon" (in trust), but genuinely joyful. How can we be buoyant amidst such a catastrophe? The gravity of the situation is almost incomprehensible. It truly boggles the mind.
I truly believe that the Rebbe's response, both then and now, is rooted in "simcha," which means pure joy. Simply trust that Hashem will help and always remain positive. Embracing such positivity can be a challenge, but its power is undeniable. When individuals confront adversity without succumbing to it, that resilience emanates from their "neshama" (soul). This joy, originating from a profound place within, positively influences the world around them. While it's essential to be sincere and transparent about the situation, Hasidim might seem to react unexpectedly, but that's the Rebbe for you. He sets the guidelines, and we, as followers, adhere.
The Rebbe explicitly emphasized that our response to challenges, both from five decades ago and presently, should be one of "simcha." He didn't restrict this sentiment to just Sukkos but extended it from Yom Kippur through the end of Tishrei. That’s more than a week, and if you take the Rebbe's words to heart, Tishrei doesn't conclude until "Zayin," making it two full weeks. Our role as Hasidim is to navigate a way to be authentically joyful, trusting wholeheartedly that Hashem will safeguard "Chayot Yisroel" (the Jewish people) wherever they might be.
UNDENIABLE TRUTH #4: OUR SOLDIERS, TZADDIKIM
Undeniable truth number four: Anyone who risks their life to shield another Jew is, in the eyes of faith, a consummate "tzadik" (righteous individual). When the Divine gazes upon the young soldiers in Eretz Yisroel, it sees youths, individuals around your age or a little older. Their youth implies limited worldly wisdom, yet they are the ones plunging into battle, putting their lives on the line, and in some heartbreaking cases, sacrificing their very existence to protect their brethren. To the Divine, these soldiers are viewed as flawless "tzadikim." Their judgments are on par with the Divine's criteria for a righteous soul. The Rebbe frequently highlighted that wartime necessitates an extra infusion of "kedusha" (holiness).
The Divine presence, the Ebishter, roams in the camp of soldiers, those brave souls risking their lives for our protection. Remember, we are Jews, and these events represent a direct assault against our people. Without a doubt, the Ebishter gazes upon each of these soldiers, even the most righteous among them, bestowing upon them a supernatural protection ("shmira").
It's our prayer that they return to their families alive, healthy and whole. We implore the Ebishter to guide them in the daunting task that lies ahead, ensuring its completion with both wisdom and success. Echoing a sentiment the Rebbe often shared, it's imperative to see things through to the end. It's in everyone's best interest - Jews and Arabs alike. Because once something is concluded, it's truly done, eliminating uncertainties about the future. It’s crucial to grasp that this tone, this very essence of speech, epitomizes the Rebbe's stance on such matters.
While we never wish harm upon any non-Jew, it's only right that they hold a sense of reverence, even fear, towards a Yid.
UNDENIABLE TRUTH #5: G-D LOVES EACH JEW
Truth number five: Hashem's boundless love encompasses every Jew. Each man, woman, boy, and girl is, according to the teachings of the Baal Shem Tov in halacha, regarded as a "ben yochid” — an only child born to elderly parents who had never had children before.
This deep-seated love is not predicated on any merit of our own; rather, it is an immutable truth: Hashem’s affection for every Yid is unwavering, and He bestows upon us His blessings and love. In times of confusion, even when we struggle to understand, the Rebbe's love for us remains steadfast. We pray to Hashem to grant us the ability to not only feel and see this love but to reciprocate it. May each of us deeply sense the Eibishter's love, and in turn, offer our love back to Him. This love should manifest as health, protection, and blessings for every member of the Jewish community.
Regarding the incomprehensibility of the Yom Kippur war, one might not claim to interpret it in the name of the Rebbe. It's genuinely difficult to wrap one's mind around, given its complexity and the pain it wrought. The teachings, such as "the king’s heart is in the hand of Hashem,” which suggest that the actions and fates of rulers are governed by Hashem, raises the question: does this also apply to a Yid? And it's genuinely hard to find clarity on this, considering the circumstances. It may seem harsh to express, but one might wonder if all these events unfold because the Ebishter wills it so. While the reasons may be inscrutable and the suffering hard to comprehend, perhaps there's faith that in the culmination of all events, blessings and miracles (nisim v'nefloys) will be revealed. May Hashem grant us the privilege (zeicha) to witness these blessings in a manifest and evident manner (b'teva nivra venigla).
From a speech delivered to his students in the wake of the attack on the Holy Land (transcribed and edited lightly for style).
by Rabbi Yossi Paltiel
To deliver a speech like this, to discuss such a topic at a time like this, doesn't require a smart person. In fact, I know some very smart people who are actually quite ignorant. Because a moment like this requires wisdom. What is wisdom? Wisdom is knowledge from life, not from books, not from ideas. Wisdom is truth. And moments like these require "emes" (truth). To speak wisdom, you need a wise person. And you don't become wise just from studying a lot. You become wise because you've lived. You learn in a very firm school, which spends so much time talking to you about what you need to make of yourself: your character traits ("Midos"), your religious teachings ("Torah"), and your philosophy of life. All of these things are wisdom. And a person who doesn't just learn these lessons but lives them is in a position to stand up on a day like today and speak the truth.
Genuine people, those who are true, can't help but speak from the heart. And when you speak from the heart, you reach others' hearts. I'm not sure if I'm wise. I'm a teacher, but I question my own wisdom. But I'll do my best. I'll share what I am thinking, feeling, and trying to process, just like everyone else.
The first thing is fear. I'm also afraid. We're all afraid. We're afraid because of recent events. Afraid because they make us question our perceptions of ourselves, the world, and our safety. If you're not afraid, I would question your honesty. Everyone's afraid, whether they're smart, profound, or wise. It's okay and normal to be afraid. But there's a line between fear and "yiyush" (despair).
We see this sentiment often in people at various life stages and under different conditions. Everyone faces challenges. And sometimes, faced with a challenge, one might feel, "I don't care. I give up." That's despair. It's quitting. It's exiting the game. But quitting isn't in our nature, it's not in our wisdom paradigm.
Sometimes, to discern between fear and despair, we need to limit our information intake. Almost everyone here has a phone, and you want to stay informed. But sometimes, continuously collecting information can make us distraught, so overwhelmed that we can't assist others.
Take Covid for instance. People were scared. Yet, there was a stark difference in how young people reacted versus older individuals. Young folks, their entire being became engulfed with fear because that was their reality, especially with their family cautioning them. With age, you don't necessarily get smarter. You might become a tad wiser. You'll learn that adults can let you down. And someday, you might let your children down.
Youngsters, especially the very young, don't require excessive information. They need to understand the situation, but not be defined by it. Remember that for your siblings. And if you've got a speck of humility, recall it for yourself. You genuinely don't need excessive information. It's crucial to distinguish between fear, a natural protective instinct given by Hashem (God), and paralyzing dread.
What is the Rebbe saying now? That's on everyone's mind. Is he repeating what he said during past crises, like the Six-Day War or the Yom Kippur War? Or is it worse now? Or is it different now?
Of course, I don't know what the Rebbe is saying right now. But he's not saying anything different. You know why? Because the Rebbe is not just a smart man. He's a wise man. The Rebbe doesn't speak ideas. The Rebbe speaks truths. And truth never changes. It's very simple. That's the good thing about truth. You don't have to be smart. You have to just be humble to know the truth.
And here are some truths, undeniable truths of the Rebbe.
UNDENIABLE TRUTH #1: GOOD DEEDS HELP
Number one, good deeds make a difference. Good deeds make a difference. One of the parts of the video you just watched was about the Six-Day War, two weeks before it began. The Rebbe spoke on Sunday at the Lag BaOmer parade and encouraged every Jew in the world.
I remember my teachers asking: when did the Rebbe transition from being seen as just the Lubavitcher Rebbe to being universally acknowledged as the Rebbe? The answer was the Six-Day War. The Rebbe, addressing children, spoke about how Hashem has always protected, is protecting, and will always protect our brethren globally, especially those in the Holy Land. But the Rebbe urged the children, "Noch ein posuk chumash merrer" (One more verse from the Torah). One more chapter of Tehilim (Psalms).” You might wonder, what difference does it make? But it truly does matter!
It doesn't matter on the intellectual scale, on the smart scale. It matters on the truth scale, on the wisdom scale. If each person makes a "hachlata tova" (good resolution), to take an actionable step in their life for the foreseeable future, until we see how all of this leads to the incredible miracles of "HaKadosh Baruch Hu" (The Holy One, Blessed be He), Who has loved, loves, and always will love the Jewish people. Understand that even your smallest action, which may seem insignificant to you, truly matters.
UNDENIABLE TRUTH #2: HELP JEWS WITH TEFILLIN
This is an undeniable truth of the Lubavitcher Rebbe. When you go out on the street and put "tefillin" (phylacteries) on a "Yid" (Jew), it can save a life. When someone does something as simple as saying an extra "kapitol tehilim" (chapter of Psalms), it matters. Do not undervalue yourself. Do not undervalue the "Maasim Toivim" (good deeds) that each and every one of us can do. These actions make a tangible difference. We are a holy nation, living in a relationship with God, a relationship that is above "Teva" (nature). When we perform sacred acts, we infuse the world with added sanctity, bringing about genuine and significant change. Never undervalue how the positive actions you take in the coming days can make a real impact.
Another point the Rebbe often addresses is related specifically to the Yom Kippur War. I was eight years old when the Yom Kippur War started. I lived in Crown Heights, and the whole summer I was being told that I am such a big "tzaddik" (righteous person). I didn't believe it for one minute. But the entire summer, the summer of 1973, the Rebbe emphasized the power of "kinderlach" (little children). The Gemara refers to them as "Hevel She'ein Bahem Chet" (breath that has no sin).
The air that comes from the mouths of little children when they speak is pure. I remember thinking to myself, "I'm the biggest sinner in the world. I fight with my brother; I make my mother angry all the time." Yet the Rebbe was saying I'm a "tzaddik." The pinnacle of that period for us was the Shabbos before Tisha B'Av when the Rebbe wanted to see all the children. The Rebbe poured a little wine into my cup. I remember it as if it were yesterday, and so does my younger brother. And my grandfather walked over to the Rebbe and said, "Das is mein Abbas" (This is from my father), noting that my father's name is Abba. "This is my son Abbas' children," marking our first genuine personal encounter with the Rebbe. To those with younger siblings: don't scare them. But do share with them the "koyach" (strength) that the Rebbe spoke of 50 years ago, and I firmly believe it remains pertinent today.
UNDENIABLE TRUTH #3: JOY!
Undeniable truth number three: The Yom Kippur War began on a Shabbos, and people were understandably in a panic. Now, listen to this account. A group of Hasidim approached the Rebbe during Sukkot with a "pidyon nefesh," a petition or "pan," voicing concerns about the dire situation in Israel. The Rebbe, responding in Yiddish, said, “Ich halt bizman simchaseinu, un ich vill eich nit lozen, mir sterren,” which translates to "I am currently in the time of joy, during the festival of Sukkot, and I won't let you unsettle me." The Rebbe suggested that if they wanted, they could take the "pidyon" to the "Frierdiker Rebbe's ohel" (the grave of the previous Rebbe), as he himself wouldn't accept it.
Now, this might seem unusual. But for us Hasidim, we trust him – entirely, in every regard. My deep conviction is that we must remain "b'simcha" (in joy), not merely "b'bitachon" (in trust), but genuinely joyful. How can we be buoyant amidst such a catastrophe? The gravity of the situation is almost incomprehensible. It truly boggles the mind.
I truly believe that the Rebbe's response, both then and now, is rooted in "simcha," which means pure joy. Simply trust that Hashem will help and always remain positive. Embracing such positivity can be a challenge, but its power is undeniable. When individuals confront adversity without succumbing to it, that resilience emanates from their "neshama" (soul). This joy, originating from a profound place within, positively influences the world around them. While it's essential to be sincere and transparent about the situation, Hasidim might seem to react unexpectedly, but that's the Rebbe for you. He sets the guidelines, and we, as followers, adhere.
The Rebbe explicitly emphasized that our response to challenges, both from five decades ago and presently, should be one of "simcha." He didn't restrict this sentiment to just Sukkos but extended it from Yom Kippur through the end of Tishrei. That’s more than a week, and if you take the Rebbe's words to heart, Tishrei doesn't conclude until "Zayin," making it two full weeks. Our role as Hasidim is to navigate a way to be authentically joyful, trusting wholeheartedly that Hashem will safeguard "Chayot Yisroel" (the Jewish people) wherever they might be.
UNDENIABLE TRUTH #4: OUR SOLDIERS, TZADDIKIM
Undeniable truth number four: Anyone who risks their life to shield another Jew is, in the eyes of faith, a consummate "tzadik" (righteous individual). When the Divine gazes upon the young soldiers in Eretz Yisroel, it sees youths, individuals around your age or a little older. Their youth implies limited worldly wisdom, yet they are the ones plunging into battle, putting their lives on the line, and in some heartbreaking cases, sacrificing their very existence to protect their brethren. To the Divine, these soldiers are viewed as flawless "tzadikim." Their judgments are on par with the Divine's criteria for a righteous soul. The Rebbe frequently highlighted that wartime necessitates an extra infusion of "kedusha" (holiness).
The Divine presence, the Ebishter, roams in the camp of soldiers, those brave souls risking their lives for our protection. Remember, we are Jews, and these events represent a direct assault against our people. Without a doubt, the Ebishter gazes upon each of these soldiers, even the most righteous among them, bestowing upon them a supernatural protection ("shmira").
It's our prayer that they return to their families alive, healthy and whole. We implore the Ebishter to guide them in the daunting task that lies ahead, ensuring its completion with both wisdom and success. Echoing a sentiment the Rebbe often shared, it's imperative to see things through to the end. It's in everyone's best interest - Jews and Arabs alike. Because once something is concluded, it's truly done, eliminating uncertainties about the future. It’s crucial to grasp that this tone, this very essence of speech, epitomizes the Rebbe's stance on such matters.
While we never wish harm upon any non-Jew, it's only right that they hold a sense of reverence, even fear, towards a Yid.
UNDENIABLE TRUTH #5: G-D LOVES EACH JEW
Truth number five: Hashem's boundless love encompasses every Jew. Each man, woman, boy, and girl is, according to the teachings of the Baal Shem Tov in halacha, regarded as a "ben yochid” — an only child born to elderly parents who had never had children before.
This deep-seated love is not predicated on any merit of our own; rather, it is an immutable truth: Hashem’s affection for every Yid is unwavering, and He bestows upon us His blessings and love. In times of confusion, even when we struggle to understand, the Rebbe's love for us remains steadfast. We pray to Hashem to grant us the ability to not only feel and see this love but to reciprocate it. May each of us deeply sense the Eibishter's love, and in turn, offer our love back to Him. This love should manifest as health, protection, and blessings for every member of the Jewish community.
Regarding the incomprehensibility of the Yom Kippur war, one might not claim to interpret it in the name of the Rebbe. It's genuinely difficult to wrap one's mind around, given its complexity and the pain it wrought. The teachings, such as "the king’s heart is in the hand of Hashem,” which suggest that the actions and fates of rulers are governed by Hashem, raises the question: does this also apply to a Yid? And it's genuinely hard to find clarity on this, considering the circumstances. It may seem harsh to express, but one might wonder if all these events unfold because the Ebishter wills it so. While the reasons may be inscrutable and the suffering hard to comprehend, perhaps there's faith that in the culmination of all events, blessings and miracles (nisim v'nefloys) will be revealed. May Hashem grant us the privilege (zeicha) to witness these blessings in a manifest and evident manner (b'teva nivra venigla).
GOG AND MAGOG: THE FINAL WAR
Why is redemption interrupted and set back by such calamity? * Examining the roots of Biblical predictions of the End of Days. * May the wisdom of the Torah outshine the darkness of violence, and protect our brethren in the Holy Land. * On Ezekiel Chapter 38. by MoshiachAI
BACKGROUND: WHAT'S GOING ON?
Ezekiel is a prophet who wrote his visions while Israel was away from home, captivated in a place called Babylon. In Chapter 38, he speaks about a huge end-time battle involving Israel.
GOD'S PLAN, NOT GOG'S
A powerful leader named Gog, from Magog, decides to attack Israel. But here's the twist: God is the one pulling the strings. Even though Gog thinks he's in charge, it's all part of a bigger plan.
ISRAEL: MORE THAN JUST LAND
Israel isn't just a piece of land. It's a symbol of faith and hope. As they face Gog's armies, their trust in God is seriously tested. But this challenge is also a chance for God to show He's always got their back.
A LESSON FOR THE WORLD
Ezekiel's message isn't just for Israel. He's saying something big: No matter how powerful some leaders think they are, in the end, it's always God who's in control.
THINKING YOU'RE BIG? THINK AGAIN
Gog, with all his armies and plans, is a lesson about ego. Thinking you're the biggest deal around can lead to trouble, especially when you forget about the bigger picture.
WHEN NATURE JOINS THE FIGHT
Things get wild. Earthquakes, storms, and more - nature itself reacts to this battle. But it's not just about the physical chaos. It's a sign that God's involved, setting things right.
EVERYTHING'S CONNECTED
The story here isn't just about people. Animals, the weather, even the ground under our feet - everything feels the impact. It's like the whole world's being reset.
A BRIGHTER TOMORROW
Despite the battles and chaos, there's hope. This chapter points to a time when everyone will recognize who's truly in charge, leading to peace and a world where God's presence is clear to all.
To sum it up, Ezekiel 38 isn't just history or prophecy. It's a lesson about faith, power, humility, and the promise that even in the darkest times, hope and peace are on the horizon.
*
Ezekiel 38:1:
"讜ַ讬ְ讛ִ֥讬 讚ְ讘ַ专־讬ְ讛ֹ讜ָ֖讛 讗ֵ诇ַ֥讬 诇ֵ讗诪ֹֽ专׃"
"The word of G-d came to me."
Ezekiel's prophecy poses a deep puzzle. Abarbanel, a renowned commentator, sheds light on this: "In the end of days, when the Holy One, blessed be He, desires to save His people, why does adversity arise?" This big question hovers in the background: When the process of salvation is underway, why do challenges still pop up?
Think about Israel's history. It's a mix of tough times and high hopes. They dream of salvation, of peace. But Ezekiel hints that the journey won't be straightforward. Abarbanel digs deeper, asking, "Why would there be internal conflicts in Gog if no other nation challenges them?" This implies there's more to the story. It's not just about facing enemies outside; it's about grappling with internal struggles too.
In short, the journey to salvation isn't about moving from bad times to good times in a straight line. It's complex. It asks for unity, determination, and grit. With Ezekiel's words and Abarbanel's thoughts as a guide, the road might be tough, but there's a hopeful future of lasting peace.
Ezekiel 38:2:
"讘ֶּ谉־讗ָ讚ָ֗诐 砖ִׂ֤讬诐 驻ָּ谞ֶ֙讬讱ָ֙ 讗ֶ诇־讙ּ讜ֹ讙֙ 讗ֶ֣专ֶ抓 讛ַ诪ָּ讙֔讜ֹ讙 谞ְ砖ִׂ֕讬讗 专ֹ֖讗砖ׁ 诪ֶ֣砖ֶׁ讱ְ 讜ְ转ֻ讘ָ֑诇 讜ְ讛ִ谞ָּ讘ֵ֖讗 注ָ诇ָֽ讬讜׃"
"O mortal, set your sights on Gog, from the land of Magog, the top leader of Meshech and Tubal. Speak against him."
The narrative grows intricate with the naming of Gog, Magog, Meshech, and Tubal. These entities symbolize the hurdles Israel confronts during their redemption journey. Delving into Abarbanel's interpretation, he expresses: "讻砖讛拽讚讜砖 讘专讜讱 讛讜讗 讬专爪讛 诇讙讗讜诇 讗转 注诪讜" — "when the Holy One, blessed be He, wills to redeem His people...". External ambitions converge upon Jerusalem, and the climax is anticipated with Gog from Magog's entry.
Providing further clarity, Malbim points out, "Turn your face towards Gog... in the end of days, all the nations will wage war around Jerusalem... they [Gog and Magog] gather in the place of wickedness, along with the children of Ishmael." It reiterates that Israel's quest for peace is a multifaceted journey intertwined with global spiritual events.
As the tale unfolds, through Ezekiel's prophecies and insights from the learned, redemption is portrayed as an intricate, ongoing story. Challenges abound, but a steadfast hope persists: every twist and turn is a chapter in a divine plan, destined for a harmonious conclusion for both Israel and the entire world.
Ezekiel 38:3:
"讜ְ讗ָ֣诪ַ专ְ转ָּ֔ 讻ֹּ֥讛 讗ָ诪ַ֖专 讗ֲ讚ֹ谞ָ֣讬 讬ֱ讛ֹ讜ִ֑讛 讛ִ谞ְ谞ִ֤讬 讗ֵ诇ֶ֙讬讱ָ֙ 讙ּ֔讜ֹ讙 谞ְ砖ִׂ֕讬讗 专ֹ֖讗砖ׁ 诪ֶ֥砖ֶׁ讱ְ 讜ְ转ֻ讘ָֽ诇׃"
"And say: This is what the Lord GOD says: Behold, I am against you, O Gog, the chief prince of Meshech and Tubal."
The focus of this verse is the declaration against Gog, with God asserting his forthcoming action against this formidable adversary. The mention of Gog, intertwined with Meshech and Tubal, heightens the suspense and beckons further exploration.
Abarbanel delves deep into the background of Meshech and Tubal, underscoring their storied pasts. He comments on their shifting settlements, observing, "Meshech and Tubal have already left and settled among nations currently identified with Christians." This narrative of change accentuates the fluid dynamics of history and the evolving challenges Israel could come across.
Metzudat David, through his insights, brings forth the Divine perspective. He paints a vivid scene where God's unerring gaze rests upon Gog, signaling an impending clash.
The discussion surrounding Gog, Meshech, and Tubal captures the essence of the challenges that Israel navigates on its path to redemption. These names represent more than just historical or geopolitical markers; they stand as symbols of the enduring hurdles Israel encounters.
Although interpretations might diverge among scholars regarding the precise roles and backgrounds of these groups, a shared theme emerges: Israel's journey is filled with obstacles. But with God's assertive involvement and Israel's unwavering determination, a bright hope remains, pointing toward a triumphant resolution.
Ezekiel 38:4:
"讜ְ砖ׁ讜ֹ讘ַ讘ְ转ִּ֔讬讱ָ 讜ְ谞ָ转ַ转ִּ֥讬 讞ַ讞ִ֖讬诐 讘ִּ诇ְ讞ָ讬ֶ֑讬讱ָ 讜ְ讛讜ֹ爪ֵ讗转ִ讬֩ 讗讜ֹ转ְ讱ָ֨ 讜ְ讗ֶ转־讻ׇּ诇־讞ֵ讬诇ֶ֜讱ָ 住讜ּ住ִ֣讬诐 讜ּ驻ָ专ָ砖ִׁ֗讬诐 诇ְ讘ֻ砖ֵׁ֤讬 诪ִ讻ְ诇讜ֹ诇֙ 讻ֻּ诇ָּ֔诐 拽ָ讛ָ֥诇 专ָ讘֙ 爪ִ谞ָּ֣讛 讜ּ诪ָ讙ֵ֔谉 转ֹּ驻ְ砖ֵׂ֥讬 讞ֲ专ָ讘֖讜ֹ转 讻ֻּ诇ָּֽ诐׃"
"I will draw you in, put hooks in your jaws, and bring you out with your whole army—horses and horsemen fully armed, and a huge company armed with large and small shields, all of them brandishing their swords."
God's powerful directive towards Gog is vividly depicted with the metaphor of hooks, implying an undeniable force leading Gog into this impending clash. Abarbanel draws a compelling parallel, hinting that Gog's motivation to act is much like the force that draws a fish to a hook, suggesting that Gog is being drawn to Israel due to the presence of outsiders.
Echoing this sentiment, Rashi describes Gog as a creature that cannot resist God's pull, emphasizing the divine mastery in guiding events. Gog isn't merely being led; it's being driven irresistibly towards its destiny.
Metzudat David reinforces this perspective, suggesting that Gog is being driven by a rebellious urge instilled by God. Instead of just nudging Gog, God ensures that Gog's course of action aligns with the divine plan.
As this scenario unfolds, the might and grandeur of Gog's forces become evident. Abarbanel paints a vivid picture of a vast and splendid army, highlighting their impressive numbers, attire, and weaponry. Radak adds to this portrayal, emphasizing that this isn't just an armed crowd; it's a meticulously prepared force, each soldier equipped for battle.
Together, the insights paint a clear image: Gog, though powerful and formidable, is being irresistibly steered by divine forces towards Israel. Yet, as they march, their strength and readiness are evident, hinting at the monumental battle ahead.
Ezekiel 38:5:
"驻ָּ专ַ֛住 讻ּ֥讜ּ砖ׁ 讜ּ驻֖讜ּ讟 讗ִ转ָּ֑诐, 讻ֻּ诇ָּ֖诐 诪ָ讙ֵ֥谉 讜ְ讻讜ֹ讘ָֽ注׃"
"Persia, Cush, and Put with them, all of them with shield and helmet."
Abarbanel highlights an intriguing development in the portrayal of these nations. While the Cushites have traditionally relied on brute force in battles, they now appear fully armored, signaling a more strategic and defensive approach. He observes, "All of them will carry shields and wear helmets," hinting at a heightened state of preparation among these allies.
Malbim delves deeper into the geopolitical ties, associating Persia with Ishmael's descendants. Meanwhile, Cush and Put are linked with the ancient power centers of Assyria and Egypt. This convergence of historically distinct nations under Gog's flag is noteworthy.
In essence, this verse vividly sketches a picture of a powerful alliance. These nations, some adapting and evolving from their historic martial practices, rally under Gog. The scene sets the tone for the formidable challenges that lie ahead for Israel in the unfolding prophecies.
Ezekiel 38:6:
"讙ֹּ֚诪ֶ专 讜ְ讻ׇ诇־讗ֲ讙ַ驻ֶּ֔讬讛ָ 讘ֵּ֚讬转 转ּֽ讜ֹ讙ַ专ְ诪ָ֔讛 讬ַ专ְ讻ְּ转ֵ֥讬 爪ָ驻֖讜ֹ谉 讜ְ讗ֶ转־讻ׇּ诇־讗ֲ讙ַ驻ָּ֑讬讜 注ַ诪ִּ֥讬诐 专ַ讘ִּ֖讬诐 讗ִ转ָּֽ讱ְ׃"
"Gomer and all its bands; the house of Togarmah from the farthest north and all its bands—many peoples are with you."
Ezekiel lays out the expansive array of allies rallying with Gog. Leading the list is Gomer, signaling its potential key role. Radak delves into Gomer's vastness, articulated as "讻诇 讗讙驻讬讛" or "all its bands." This comprehensive span of influence is echoed by both Metzudat Zion and Rashi, highlighting Gomer's prominence among Gog's allies.
The alliance's depth extends to "讘ֵּ֚讬转 转ּֽ讜ֹ讙ַ专ְ诪ָ֔讛" or the "house of Togarmah." Radak perceives this house with a might on par with that of the 'House of Israel.' Its significance doesn't end there.
Taking us further north, "讬专讻ְּ转ֵ֥讬 爪ָ驻֖讜ֹ谉" points to allies from the uttermost parts of the north, magnifying Gog's far-reaching influence. This isn't a mere gathering of neighboring nations, but a vast coalition, drawing from remote territories.
In essence, Ezekiel sketches a vast and varied alliance. It portrays the impending challenge Israel is set to face: an imposing coalition spearheaded by Gog, each ally crucial to its expansive strategy.
Ezekiel 38:7:
"讛ִ讻ֹּ谉֙ 讜ְ讛ָ讻ֵ֣谉 诇ְ讱ָ֔ 讗ַ转ָּ֕讛 讜ְ讻ׇ诇־拽ְ讛ָ诇ֶ֖讱ָ 讛ַ谞ִּ拽ְ讛ָ诇ִ֣讬诐 注ָ诇ֶ֑讬讱ָ 讜ְ讛ָ讬ִ֥讬转ָ 诇ָ讛ֶ֖诐 诇ְ诪ִ砖ְׁ诪ָֽ专׃"
"Be ready and prepare yourself, you and all the hosts gathered about you, and be a guard to them."
Ezekiel's directive in this passage is not merely a casual beckoning but a profound imperative. It calls for comprehensive readiness, both on an individual and collective scale. Rashi emphasizes this dualism: prepare oneself first, and then gather and ready an army of others. This tandem emphasis on individual and collective readiness is further expanded by Metzudat David, noting the sequence of personal preparation followed by rallying others.
Yet, the preparations go beyond just amassing forces. As elucidated by Radak, there's a need for strategic foresight — to decide the direction and ensure the collective follows harmoniously: "讗讬讝讛 讚专讱 转诇讱 讜讬诇讻讜 注诪讱" (decide which path you will take, and they shall accompany you).
Abarbanel offers a spiritual dimension, suggesting God's admonishment to Gog: "讛讻讜谉 讜讛讻谉 诇讱 讗转讛 讜讻诇 拽讛诇讱." This hints at the unprecedented nature of the forthcoming conflict, urging an elevated level of vigilance. The prolonged peace prior, as noted by Abarbanel, implies that this war might be unfamiliar territory for many involved.
Describing the composition of Gog's forces, Malbim highlights "讛谞拽讛诇讬诐 注诇讬讱," hinting at potential factions within that might not entirely align with Gog. Such internal intricacies emphasize the need for Gog to be vigilant and oversee the unity of the assembled cohorts.
Rashi further brings to light the inherent duty of leadership, positing that it's customary for leaders to safeguard their forces, especially during the vulnerabilities of the night.
In conclusion, this passage, bolstered by the commentaries, paints a comprehensive picture of preparation, strategy, unity, and the profound responsibilities of leadership amidst impending challenges.
Ezekiel 38:8:
诪ִ讬ָּ诪ִ֣讬诐 专ַ讘ִּ讬诐֮ 转ִּ驻ָּ拽ֵ讚֒ 讘ְּ讗ַ讞ֲ专ִ֨讬转 讛ַ砖ָּׁ谞ִ֜讬诐 转ָּ讘֣讜ֹ讗 ׀ 讗ֶ诇־讗ֶ֣专ֶ抓 ׀ 诪ְ砖ׁ讜ֹ讘ֶ֣讘ֶ转 诪ֵ讞ֶ֗专ֶ讘 诪ְ拽ֻ讘ֶּ֙爪ֶ转֙ 诪ֵ注ַ诪ִּ֣讬诐 专ַ讘ִּ֔讬诐 注ַ֚诇 讛ָ专ֵ֣讬 讬ִ砖ְׂ专ָ讗ֵ֔诇 讗ֲ砖ֶׁ专־讛ָ讬֥讜ּ 诇ְ讞ׇ专ְ讘ָּ֖讛 转ָּ诪ִ֑讬讚 讜ְ讛ִ讬讗֙ 诪ֵ注ַ诪ִּ֣讬诐 讛讜ּ爪ָ֔讗ָ讛 讜ְ讬ָ砖ְׁ讘֥讜ּ 诇ָ讘ֶ֖讟ַ讞 讻ֻּ诇ָּֽ诐׃
"After a long time you shall be summoned; in the distant future you shall march against the land [of a people] restored from the sword, gathered from the midst of many peoples—against the mountains of Israel, which have long lain desolate—[a people] liberated from the nations, and now all dwelling secure."
History doesn't merely march forward; it reverberates. The line "After a long time you shall be summoned," carries an echo from a distant past, a call to settle unfinished business. Rashi makes it clear: "From many days past you will be remembered." It's as if past choices wait in history's wings, poised to step into the present.
Israel emerges as more than just a setting for this drama. Described as the "land restored from the sword," it bears scars of its battles but stands resilient. This rebirth, as depicted by Rashi, showcases a land witnessing the cycles of conflict and hope. But the land's story is only part of the narrative. Radak delves into the heart of this rebirth, emphasizing a land "recuperating from warfare's brutal edge." Meanwhile, Malbim sees it as a "resurgence from the oppressive grip of the blade."
The people of Israel, too, have found their way back from the four corners of the earth. Metzudat David captures the essence of this reunion: "pulled from the vast diaspora where they were scattered." No longer dispersed and dominated, they now stand united and free in their homeland. As Rashi notes, they have been "liberated from the nations" and dwell in security.
However, the backdrop to their peace is a stark reminder. This is no ordinary homeland; it's a fortified bastion. And as history has shown, any challenge to its sanctity won't be met lightly. Radak reinforces this: "a land... recuperating from warfare's brutal edge" will not yield easily.
In essence, this verse and the accompanying commentaries set the stage: A reborn land and its resolute people stand ready. They await the echoes of history and the inevitable challenges they herald. It's a testament to hope, tenacity, and the unbreakable bond between a nation and its land.
Ezekiel 38:9:
"You shall advance, coming like a storm; you shall be like a cloud covering the earth, you and all your cohorts, and the many peoples with you."
In Ezekiel's vivid imagery, a massive force is on the move, storming toward Israel with intensity and purpose. Picture this: an army advancing so swiftly and overwhelmingly, it's like a flash flood — sudden and all-consuming. Radak draws a parallel to these rushing waters, emphasizing the force's swiftness and power.
Yet, there's more to this scene than just raw power. The invaders are likened to a cloud, which can be both menacing and nurturing. On the one hand, a cloud can block out light, creating a sense of dread. Malbim taps into this sentiment, suggesting that the force might aim to completely wipe out Israel.
On the flip side, clouds often bring much-needed rain, hinting at a possible intent to enrich and cultivate the land. In this light, their massive numbers might be a sign of wanting to populate and nourish the territory. So, what's their real game? Are they here to destroy or to nourish?
Adding a touch of clarity, Rashi interprets the stormy term "砖讜讗讛" to mean a covering, like fog or mist, that hides everything beneath.
Wrapping it up, Ezekiel presents us with a captivating scene: a formidable army, moving with the unpredictability of a storm, their true intentions shrouded in mystery. Are they a looming threat or an unexpected blessing?
Ezekiel 38:10:
"Thus said the Sovereign GOD: On that day, a thought will occur to you, and you will conceive a wicked design."
Imagine this: Israel, after a prolonged period of exile, finally returns home. This isn't just a casual homecoming; it's a defining moment in history. Metzudat David captures the weight of this occasion with the term "讘讬讜诐 讛讛讜讗" - on that very day.
But as Israel starts to rebuild and thrive, a shadow looms large. Enter Gog. Witnessing Israel's rebirth, this entity grapples with its ambitions. Abarbanel paints the scene: after a period of deceptive calm, the undercurrents of Gog's true intentions begin to stir. Echoing an intriguing perspective, Abarbanel references the sages, highlighting a brief nine-month dominance of this 'wicked kingdom,' after which the tides would shift dramatically.
Malbim offers a deep dive into Gog's psyche. At first, Gog's motives are murky. But as their grip on the land tightens, their true colors begin to show. What's more, it's not just any fleeting whim; it's a deliberate, wicked intent. As the verse describes, this thought festers and takes root.
Gog's malice isn't merely directed at Israel. According to Rashi, it's a bold challenge to the very heavens. This is no mere land dispute. We're talking about a cosmic clash between human ambition and divine will.
So, Ezekiel doesn't just give us a historical or political play-by-play. Instead, he peels back the curtain to reveal the spiritual stakes at play. It's a powerful reminder: decisions made in the here and now reverberate far beyond, echoing in realms we often forget to consider. Every move, every intention, is seen, noted, and weighed in the grand balance of the universe.
Ezekiel 38:11:
"You will say, 'I will invade a land of open towns, I will fall upon a tranquil people living secure, all of them living in unwalled towns and lacking bars and gates.'"
Ezekiel unveils a bold plan of invasion, targeting what appears to be easy prey. The vision showcases an Israel that seems vulnerable: cities without walls, a people at ease, living without the protective barriers of gates or bars. The imagery here is potent – it depicts a nation at peace, but from the invader's perspective, it's an opportunity ripe for the taking.
Abarbanel delves into the invader's psyche. The choice to attack isn't because Israel is the archenemy; it's because they seem defenseless. These unwalled cities, or 注专讬 驻专讝讜转, symbolize a land that looks straightforward to conquer. The people, described as 砖拽讟讬诐 诇讘讟讞, "tranquil and secure," are mainly Christians. In the invader's eyes, subduing them seems like it wouldn't require much effort. But the ultimate goal? It goes beyond just taking over. Abarbanel depicts a scene of looting and seizing control, driven not by some grand cause but a greedy hunger for treasures.
Malbim gives it a linguistic spin, echoing the sense of tranquility and security, while also underscoring that the invaders might initially miss the real gem: Israel's sanctity. But once they realize its worth, their ambitions grow. It's no longer about conquering; it's about taking everything valuable. In this context, Malbim distinguishes between two types of plunder: 砖诇诇 and 讘讝.
Both Radak and Metzudat David focus on the term 驻ְּ专ָ讝讜ֹ转, emphasizing the idea of unwalled or open towns. Their insights paint a picture of a confident Israel, an Israel that, as Rashi adds, doesn't feel the need for walls. They live in these open cities, 注专讬 讛驻专讝讜转, not out of vulnerability but out of a sense of strength.
In this vivid portrayal, we get more than just a tale of an impending invasion. It's a lesson in appearances versus reality. What seems like vulnerability may well be confidence. And what looks like an easy victory might just be the setup for a divinely orchestrated twist. This verse, bolstered by the interpretations, serves as a stark reminder: things aren't always as they seem, and underestimating an opponent, especially one under divine protection, can have profound consequences.
Ezekiel 38:12:
"诇ִ砖ְׁ诇ֹ֥诇 砖ָׁ诇ָ֖诇 讜ְ诇ָ讘ֹ֣讝 讘ַּ֑讝 诇ְ讛ָ砖ִׁ֨讬讘 讬ָ讚ְ讱ָ֜ 注ַ诇־讞ֳ专ָ讘֣讜ֹ转 谞讜ֹ砖ָׁ讘֗讜ֹ转 讜ְ讗ֶ诇־注ַ诐֙ 诪ְ讗ֻ住ָּ֣祝 诪ִ讙ּ讜ֹ讬ִ֔诐 注ֹ砖ֶׂ讛֙ 诪ִ拽ְ谞ֶ֣讛 讜ְ拽ִ谞ְ讬ָ֔谉 讬ֹ砖ְׁ讘ֵ֖讬 注ַ诇־讟ַ讘ּ֥讜ּ专 讛ָ讗ָֽ专ֶ抓׃" - "In order to take spoil and seize plunder—to turn your hand against repopulated wastes, and against a people gathered from among nations, acquiring livestock and possessions, living at the center of the earth."
"In order to take spoil and seize plunder"—to turn your hand against repopulated wastes, and against a people gathered from among nations, acquiring livestock and possessions, living at the center of the earth."
The heart of this verse pulsates with the invader's ambition—a desire fueled not just by territorial conquest, but an insatiable thirst for materialistic bounty. It offers a window into the ulterior motives of the looming invasion, illustrating a quest for both tangible and strategic riches.
Abarbanel looks deep into this undercurrent of motive. The emphasis here is on the nature of the invaders' intentions. They're driven not by the loftier aspirations that might motivate other nations, but by tangible, material gain. The terms 诇ִ砖ְׁ诇ֹ֥诇 砖ָׁ诇ָ֖诇 ("to take spoil") and 讜ְ诇ָ讘ֹ֣讝 讘ַּ֑讝 ("seize plunder") encapsulate this hunger for wealth. Their gaze settles on the repopulated ruins, the 讞ֳ专ָ讘֣讜ֹ转 谞讜ֹ砖ָׁ讘֗讜ֹ转. These lands are now teeming with life, re-inhabited by a people, a melting pot, 注ַ诐֙ 诪ְ讗ֻ住ָּ֣祝 诪ִ讙ּ讜ֹ讬ִ֔诐, assembled from diverse origins. Their endeavors, signified by 注ֹ砖ֶׂ讛֙ 诪ִ拽ְ谞ֶ֣讛 讜ְ拽ִ谞ְ讬ָ֔谉, reveal a thriving trade scene. And their location, as 讬ֹ砖ְׁ讘ֵ֖讬 注ַ诇־讟ַ讘ּ֥讜ּ专 讛ָ讗ָֽ专ֶ抓, places them right at the heart of the earth—a strategic position in the grand geopolitical tableau.
Radak's interpretation enhances this understanding. He highlights the significance of the land's central positioning, identifying it as a hub of not just commerce, but also geopolitical importance. Such a pivotal location naturally becomes a magnet for those with ambitions of regional dominance and the spoils it promises.
In essence, this verse and its exegesis by the commentators unravel the multifaceted reasons for the impending invasion. It's a narrative that transcends the bounds of mere territorial aggression. At play are the deeper dynamics of wealth, dominance, and the age-old allure of a land brimming with promise and potential. Through Ezekiel's words, and the insights of the sages, we glimpse the complexities that shape human ambition and the myriad forces that influence the march of nations.
Ezekiel 38:13:
"砖ְׁ讘ָ֡讗 讜ּ֠讚ְ讚ָ֠谉 讜ְ住ֹ讞ֲ专ֵ֨讬 转ַ专ְ砖ִׁ֤讬砖ׁ 讜ְ讻ׇ诇־讻ְּ驻ִ讬专ֶ֙讬讛ָ֙ 讬ֹ讗诪ְ专֣讜ּ 诇ְ讱ָ֔ 讛ֲ诇ִ砖ְׁ诇ֹ֤诇 砖ָׁ诇ָ诇֙ 讗ַ转ָּ֣讛 讘ָ֔讗 讛ֲ诇ָ讘ֹ֥讝 讘ַּ֖讝 讛ִ拽ְ讛ַ֣诇ְ转ָּ 拽ְ讛ָ诇ֶ֑讱ָ 诇ָ砖ֵׂ֣讗转 ׀ 讻ֶּ֣住ֶ祝 讜ְ讝ָ讛ָ֗讘 诇ָ拽ַ֙讞ַ转֙ 诪ִ拽ְ谞ֶ֣讛 讜ְ拽ִ谞ְ讬ָ֔谉 诇ִ砖ְׁ诇ֹ֖诇 砖ָׁ诇ָ֥诇 讙ָּ讚ֽ讜ֹ诇׃ {住}"
"Sheba and Dedan, and the merchants and all the magnates of Tarshish will say to you, 'Have you come to take spoil? Is it to seize plunder that you assembled your hordes—to carry off silver and gold, to make off with livestock and goods, to gather an immense booty?'"
In the vast panorama of Ezekiel's prophecies, this verse presents a dialogue between the established powers and a looming force intent on invasion. Anchored in this discourse are Sheba and Dedan, alongside the merchants of Tarshish—entities with significant influence in the ancient trade world.
The term "讻驻讬专讬讛" serves as a poignant metaphor in the unfolding narrative. As Rashi discerns, these 'magnates' or 'young lions' are akin to adept merchants, whose vast travels equip them with unparalleled insights into the locales of wealth. They're the masters of their domain, just as lions dominate their terrain. Radak strengthens this allegory, suggesting that in the realms of commerce, these figures reign supreme. And as Metzudat Zion posits, the reference to the young lion or "讻驻讬专" adds layers of significance, emphasizing their youth and vigor.
The verse further differentiates between "砖诇诇" (spoil) and "讘讝" (plunder). Malbim Beur Hamilot provides clarity on this distinction. While "砖诇诇" is the aftermath of war, designated for the sovereign, "讘讝" is the spoils that soldiers snatch for personal gain in the throes of battle. This divergence hints at the invaders' true motivations—whether it's a strategic, state-sanctioned endeavor or the chaotic looting of individual marauders.
In the wake of these queries, Metzudat David perceives an undertone of confrontation, if not outright derision. These established powers, it seems, challenge the invader's intentions, possibly hinting at their readiness to either negotiate or even purchase the anticipated loot.
Ezekiel 38:13, through its intricate nuances, unveils a world where commerce, power, and ambition are intertwined. The ancient trade magnates, with their wealth and influence, confront emerging adversaries. And through the sage interpretations, this narrative unravels the multifaceted dynamics that shaped the ancient world, resonating with timeless themes of power play and economic strategy.
Ezekiel 38:14:
"诇ָ讻ֵ谉֙ 讛ִ谞ָּ讘ֵ֣讗 讘ֶ谉־讗ָ讚ָ֔诐 讜ְ讗ָ诪ַ专ְ转ָּ֣ 诇ְ讙֔讜ֹ讙 讻ֹּ֥讛 讗ָ诪ַ֖专 讗ֲ讚ֹ谞ָ֣讬 讬ֱ讛ֹ讜ִ֑讛 讛ֲ诇֣讜ֹ讗 ׀ 讘ַּ讬ּ֣讜ֹ诐 讛ַ讛֗讜ּ讗 讘ְּ砖ֶׁ֨讘ֶ转 注ַ诪ִּ֧讬 讬ִ砖ְׂ专ָ讗ֵ֛诇 诇ָ讘ֶ֖讟ַ讞 转ֵּ讚ָֽ注׃"
"Therefore prophesy, O mortal, and say to Gog: Thus said the Sovereign GOD: Surely, on that day, when My people Israel are living secure, you will take note,"
In this prophetic exhortation, God, through Ezekiel, sends a clear message to Gog regarding Israel's destiny and divine protection. It offers profound insights into the delicate interplay of geopolitics, historical context, and spiritual dynamics.
Abarbanel perceives this directive to Ezekiel, "讛谞讘讗 讘谉 讗讚诐," as a gravely significant commission. It's not merely about foretelling an event but about rekindling Gog's awareness of the past. This historical mindfulness, especially of previous confrontations with Israel, serves as a cautionary reminder. The notion, "讘讬讜诐 讛讛讜讗 讘砖讘转 注诪讬 讬砖专讗诇 诇讘讟讞," evokes Israel's serene and secure existence before any looming threat, emphasizing God's providential role in their protection.
Malbim articulates a dual-layered narrative within this prophecy. While initially, it recalls the tribulations of Israel during the Second Temple's demise, it also foreshadows the challenges that await in the End Times. To Gog and the nations, Israel might seem like an easy target during these moments of perceived peace. However, these invasions play into a divine scheme, showcasing God's unmatched supremacy.
Rashi introduces a spiritual lens to this discourse, suggesting that Gog's aspirations aren't just territorial conquests. Gog's challenge to Israel's sense of security indirectly casts doubt upon the protective embrace of the Divine. This isn't just about land but about challenging the very foundations of faith.
Conversely, Radak presents Gog's perspective, who views Israel's tranquil moments as vulnerabilities ripe for exploitation. The term "转讚注" underscores Gog's opportunistic intent, reminiscent of past invaders who perceived Israel's peaceful epochs as windows of weakness.
Together, these commentaries weave a tale of an impending conflict where Gog, driven by ambitions and perhaps even spiritual defiance, sets his sights on Israel. However, this narrative continually emphasizes Israel's divine safeguard, reminding all that any affronts against them serve a higher purpose in the divine tapestry, ultimately manifesting God's omnipotent guardianship over His chosen people.
Ezekiel 38:15:
"讜ּ讘ָ֤讗转ָ 诪ִ诪ְּ拽ֽ讜ֹ诪ְ讱ָ֙ 诪ִ讬ַּ专ְ讻ְּ转ֵ֣讬 爪ָ驻֔讜ֹ谉 讗ַ转ָּ֕讛 讜ְ注ַ诪ִּ֥讬诐 专ַ讘ִּ֖讬诐 讗ִ转ָּ֑讱ְ 专ֹ讻ְ讘ֵ֤讬 住讜ּ住ִ讬诐֙ 讻ֻּ诇ָּ֔诐 拽ָ讛ָ֥诇 讙ָּ讚֖讜ֹ诇 讜ְ讞ַ֥讬ִ诇 专ָֽ讘׃"
and you will come from your home in the farthest north, you and many peoples with you—all of them mounted on horses, a vast horde, a mighty army—
Ezekiel 38:16:
"讜ְ注ָ诇ִ֙讬转ָ֙ 注ַ诇־注ַ诪ִּ֣讬 讬ִ砖ְׂ专ָ讗ֵ֔诇 讻ֶּ注ָ谞ָ֖谉 诇ְ讻ַ住ּ֣讜ֹ转 讛ָ讗ָ֑专ֶ抓 讘ְּ讗ַ讞ֲ专ִ֨讬转 讛ַ讬ָּ诪ִ֜讬诐 转ִּ讛ְ讬ֶ֗讛 讜ַ讛ֲ讘ִ讗讜ֹ转ִ֙讬讱ָ֙ 注ַ诇־讗ַ专ְ爪ִ֔讬 诇ְ诪ַ֩注ַ谉֩ 讚ַּ֨注ַ转 讛ַ讙ּ讜ֹ讬ִ֜诐 讗ֹ转ִ֗讬 讘ְּ讛ִ拽ָּ讚ְ砖ִׁ֥讬 讘ְ讱ָ֛ 诇ְ注ֵ讬谞ֵ讬讛ֶ֖诐 讙ּֽ讜ֹ讙׃"
and you will advance upon My people Israel, like a cloud covering the earth. This shall happen on that distant day: I will bring you to My land, that the nations may know Me when, before their eyes, I manifest My holiness through you, O Gog!
God's word through Ezekiel paints a vivid tableau of a menacing coalition led by Gog, advancing from the distant northern territories. This formidable assembly isn't just a show of military might; it is, in essence, a display of divine choreography, where each movement has profound spiritual implications.
The phrase "诪讬ַּ专ְ讻ְּ转ֵ֣讬 爪ָ驻֔讜ֹ谉" is noteworthy. Metzudat David highlights this as a reference to the farthest regions of the north. This geographic origin isn't merely a point of departure but is symbolic of areas distant from Israel's spiritual light, representing a stark contrast between divine sanctity and worldly ambitions.
The analogy "讻ֶּ注ָ谞ָ֖谉 诇ְ讻ַ住ּ֣讜ֹ转 讛ָ讗ָ֑专ֶ抓," as interpreted by Malbim, alludes to the sheer magnitude of Gog's forces. Just as a cloud can encompass and obscure the sun, so too does this invading horde threaten to engulf and overshadow Israel's spiritual luminance.
In the phrasing "讘ְּ讗ַ讞ֲ专ִ֨讬转 讛ַ讬ָּ诪ִ֜讬诐," Abarbanel discerns a prophetic timeline. The events aren't restricted to past confrontations; they are signposts pointing towards climactic future encounters. This timeline encapsulates Israel's trials and tribulations, serving as both reminders of previous challenges and precursors to future redemption.
The ultimate purpose behind this divine orchestration is unveiled in the statement, "诇ְ诪ַ֩注ַ谉֩ 讚ַּ֨注ַ转 讛ַ讙ּ讜ֹ讬ִ֜诐 讗ֹ转ִ֗讬 讘ְּ讛ִ拽ָּ讚ְ砖ִׁ֥讬 讘ְ讱ָ֛ 诇ְ注ֵ讬谞ֵ讬讛ֶ֖诐 讙ּֽ讜ֹ讙׃" Radak observes
that God's intent is not mere spectacle but a profound revelation. Gog's incursion, paradoxically, becomes the stage upon which God's unrivaled majesty is showcased. This spectacle isn't just for Israel; it's a universal revelation, intended to resonate with all nations.
In sum, Ezekiel 38:15-16 portrays an impending convergence of historical, spiritual, and geopolitical dynamics. Gog's advance is not just an impending storm but is the very vehicle through which the world is to witness the undeniable sanctity and sovereignty of the Divine.
Ezekiel 38:17:
"讻ֹּ讛־讗ָ诪ַ֞专 讗ֲ讚ֹ谞ָ֣讬 讬ֱ讛ֹ讜ִ֗讛 讛ַ讗ַ转ָּ讛־讛֨讜ּ讗 讗ֲ砖ֶׁ专־讚ִּ讘ַּ֜专ְ转ִּ讬 讘ְּ讬ָ诪ִ֣讬诐 拽ַ讚ְ诪讜ֹ谞ִ֗讬诐 讘ְּ讬ַ讚֙ 注ֲ讘ָ讚ַ讬֙ 谞ְ讘ִ讬讗ֵ֣讬 讬ִ砖ְׂ专ָ讗ֵ֔诇 讛ַֽ谞ִּ讘ְּ讗ִ֛讬诐 讘ַּ讬ָּ诪ִ֥讬诐 讛ָ讛ֵ֖诐 砖ָׁ谞ִ֑讬诐 诇ְ讛ָ讘ִ֥讬讗 讗ֹ转ְ讱ָ֖ 注ֲ诇ֵ讬讛ֶֽ诐׃"
"Thus said the Sovereign GOD: Why, you are the one I spoke of in ancient days through My servants, the prophets of Israel, who prophesied for years in those days that I would bring you against them!"
The verse conveys a direct address from God, identifying Gog as the antagonist foretold by ancient prophecies.
Abarbanel accentuates that Gog's predestined role isn't one of triumph but of defeat, linking this impending doom to past antagonists like the Assyrians who threatened Israel.
Chomat Anakh, echoing rabbinical traditions, cites Eldad and Medad as prophetic voices who had foreseen Gog's confrontation with Israel. This reference showcases the prophecy's long-standing and consistent nature in Israelite tradition.
Malbim introduces the notion that, with time, Gog's identity might be forgotten. However, when they finally confront Israel, their historical and prophetic significance will be unveiled.
Rashi reinforces this sentiment, tying the prophecy not just to years but to the two prophets, Eldad and Medad, emphasizing the longstanding warnings against this adversary.
In essence, Ezekiel 38:17 underscores God's timeless foresight. Gog's preordained confrontation with Israel isn't a mere turn of events but is deeply rooted in Israel's prophetic history.
Ezekiel 38:18:
"讜ְ讛ָ讬ָ讛֙ 讘ַּ讬ּ֣讜ֹ诐 讛ַ讛֔讜ּ讗 讘ְּ讬讜ֹ诐֙ 讘ֹּ֣讜讗 讙ֹ֔讜讙 注ַ诇־讗ַ讚ְ诪ַ֖转 讬ִ砖ְׂ专ָ讗ֵ֑诇 谞ְ讗ֻ诐֙ 讗ֲ讚ֹ谞ָ֣讬 讬ֱ讛ֹ讜ִ֔讛 转ַּ注ֲ诇ֶ֖讛 讞ֲ诪ָ转ִ֥讬 讘ְ讗ַ驻ִּֽ讬׃"
"It shall come to pass on that day, when Gog comes against the land of Israel, declares the Sovereign GOD, that My raging anger will flare up."
Ezekiel, through this verse, underscores a defining moment in the narrative, depicting God's wrath being ignited by Gog's audacity to march upon Israel.
Radak touches upon the intensity of the divine response. The phrase "转注诇讛 讞诪转讬 讘讗驻讬" isn't just an expression of anger but symbolizes the boiling over of God's long-contained wrath. It's a culmination of not just Gog's actions, but the accumulation of transgressions by various nations against Israel.
Abarbanel delves into the temporal dimension, suggesting that this event is a continuation of the prophetic vision from earlier verses. While Gog perceives an opportunity, the reality is a divine trap, with God's anger serving as the catalyst for retribution.
Metzudat David emphasizes the spontaneity of God's fury. The instant Gog sets foot on Israelite land, God's anger surges forth, underscoring His unwavering protection over His chosen people.
In essence, Ezekiel 38:18 vividly encapsulates the inescapable consequence awaiting Gog. While their march may seem formidable, it inadvertently triggers the boundless fury of the Divine, signaling the impending doom they are about to face.
Ezekiel 38:19:
"讜ּ讘ְ拽ִ谞ְ讗ָ转ִ֥讬 讘ְ讗ֵ砖ׁ־注ֶ讘ְ专ָ转ִ֖讬 讚ִּ讘ַּ֑专ְ转ִּ讬 讗ִ诐־诇ֹ֣讗 ׀ 讘ַּ讬ּ֣讜ֹ诐 讛ַ讛֗讜ּ讗 讬ִֽ讛ְ讬ֶ讛֙ 专ַ֣注ַ砖ׁ 讙ָּ讚֔讜ֹ诇 注ַ֖诇 讗ַ讚ְ诪ַ֥转 讬ִ砖ְׂ专ָ讗ֵֽ诇׃"
"For I have decreed in My indignation and in My blazing wrath: On that day, a terrible earthquake shall befall the land of Israel."
This verse encapsulates a divine proclamation, laden with fervor and intent. God's "zeal" or "讜讘拽谞讗转讬" alludes to an emotion of intense anger, as expounded by Metzudat Zion. The phrase "讘讗砖-注讘专转讬" highlights God's passionate response, with Metzudat David explaining that it translates to "in the fire of My wrath."
Malbim contextualizes this vehement response, pointing to past desecrations of the land of Israel. Now, with Gog's impending threat, God's accumulated wrath readies for release.
This divine ire materializes as a tremendous earthquake, a "专注砖 讙讚讜诇". Rashi interprets "专注砖" as a cataclysmic event, replete with roaring thunders, reflecting divine outrage. Radak draws parallels with other prophecies, notably Zechariah's, hinting at the Mount of Olives splitting, reminiscent of the dramatic events during King Uzziah's reign.
In summation, Ezekiel 38:19 presents a dramatic display of God's protective wrath over Israel. Beyond mere retribution, it signals divine justice's powerful assertion, emphasizing that Israel's transgressors, regardless of their might, are never beyond divine reckoning.
Ezekiel 38:20:
"讜ְ专ָ注ֲ砖ׁ֣讜ּ 诪ִ驻ָּ谞ַ֡讬 讚ְּ讙ֵ֣讬 讛ַ讬ָּ诐֩ 讜ְ注֨讜ֹ祝 讛ַ砖ָּׁ诪ַ֜讬ִ诐 讜ְ讞ַ讬ַּ֣转 讛ַ砖ָּׂ讚ֶ֗讛 讜ְ讻ׇ诇־讛ָ专ֶ֙诪ֶ砖ׂ֙ 讛ָֽ专ֹ诪ֵ֣砖ׁ 注ַ诇־讛ָ讗ֲ讚ָ诪ָ֔讛 讜ְ讻ֹ诇֙ 讛ָ讗ָ讚ָ֔诐 讗ֲ砖ֶׁ֖专 注ַ诇־驻ְּ谞ֵ֣讬 讛ָ讗ֲ讚ָ诪ָ֑讛 讜ְ谞ֶ讛ֶ专ְ住֣讜ּ 讛ֶ讛ָ专ִ֗讬诐 讜ְ谞ָֽ驻ְ诇讜ּ֙ 讛ַ诪ַּ讚ְ专ֵ讙֔讜ֹ转 讜ְ讻ׇ诇־讞讜ֹ诪ָ֖讛 诇ָ讗ָ֥专ֶ抓 转ִּ驻ּֽ讜ֹ诇׃"
"The fish of the sea, the birds of the sky, the beasts of the field, all creeping things that move on the ground, and every human being on earth shall quake before Me. Mountains shall be overthrown, cliffs shall topple, and every wall shall crumble to the ground."
Ezekiel's verse paints a vivid picture of a world where every stratum of creation reverberates with the awe of divine intervention. From the ocean's depths to the skies' heights, no entity remains untouched by the profound tremors echoing God's power.
Metzudat David defines "讜专注砖讜" as a vast trembling, suggesting an upheaval that transcends the physical realm, symbolizing a cosmic transformation. Metzudat Zion further emphasizes its significance, interpreting it as a massive, foundational shift, pointing towards a broader cosmic rearrangement.
This profound shift is imbued with mystical meaning by Chomat Anakh, who posits that such upheavals aim to reclaim and sanctify lost spiritual sparks, particularly from entities like fish, traditionally believed to house numerous divine fragments. This view, emphasizing the redemption and return of these fragments to a state of purity, is further championed by Tzaverei Shalal.
Radak broadens the scope of the verse, suggesting that the described terrestrial changes are not limited to Israel alone. Drawing parallels with Zechariah's prophecies, he hints at a global shift, affecting even the farthest landscapes.
Rashi elucidates on "讛诪讚专讙讜转" – not merely cliffs, but perilously hanging rock formations, signifying nature's fragility against the might of divine decree.
In essence, Ezekiel's vision conveys a world realigning itself under divine force, drawing every facet of creation into a harmonious rhythm, affirming the interconnectedness of all beings and ushering in an era where divine order reigns supreme amid chaos.
Ezekiel 38:21:
"讜ְ拽ָ专ָ֨讗转ִ讬 注ָ诇ָ֤讬讜 诇ְ讻ׇ诇־讛ָ专ַ讬֙ 讞ֶ֔专ֶ讘 谞ְ讗ֻ֖诐 讗ֲ讚ֹ谞ָ֣讬 讬ֱ讛ֹ讜ִ֑讛 讞ֶ֥专ֶ讘 讗ִ֖讬砖ׁ 讘ְּ讗ָ讞ִ֥讬讜 转ִּ讛ְ讬ֶֽ讛׃"
"I will then summon the sword against him throughout My mountains —declares the Sovereign G-d —and every man’s sword shall be turned against his kin."
In this verse, Ezekiel captures the essence of divine retribution, where God's intervention sows chaos among the adversaries. Rashi clarifies that "讜拽专讗转讬" implies God's orchestration of events, setting in motion a cataclysmic internal strife, with each man's sword turning against his own kin.
The Malbim provides a poignant allegory, portraying the mountains, traditional symbols of resilience, as instruments of destruction. This not only underscores the intensity of the impending judgment but also redefines the very symbols of strength. This idea is reinforced by Metzudat David, who zooms in on Israel's mountains as the very stage for this divine spectacle.
Radak offers a comprehensive interpretation, emphasizing the encompassing nature of God's justice. He highlights the self-inflicted nature of the adversaries' demise, pointing to their inherent chaos that culminates in their own downfall.
Drawing from history, Abarbanel pinpoints the deep-rooted animosity between Edom and Ishmael. By alluding to their intertwined ancestries, he paints a scene where age-old conflicts resurface with fierce intensity. Further, referencing Zechariah, he portrays a war of such magnitude that the very earth, exemplified by the Mount of Olives, seems to split in response.
Piecing these insights together,
Ezekiel 38:21 emerges as a profound testament to the divine orchestration of justice. It depicts the fragility of earthly alliances, the devastating consequences of entrenched enmities, and the unwavering power of God's will, emphasizing that true power is eternal and divine.
Ezekiel 38:22:
"讜ְ谞ִ砖ְׁ驻ַּ讟ְ转ִּ֥讬 讗ִ转ּ֖讜ֹ 讘ְּ讚ֶ֣讘ֶ专 讜ּ讘ְ讚ָ֑诐 讜ְ讙ֶ֣砖ֶׁ诐 砖ׁ讜ֹ讟ֵ祝֩ 讜ְ讗ַ讘ְ谞ֵ֨讬 讗ֶ诇ְ讙ָּ讘ִ֜讬砖ׁ 讗ֵ֣砖ׁ 讜ְ讙ׇ驻ְ专ִ֗讬转 讗ַ诪ְ讟ִ֤讬专 注ָ诇ָ讬讜֙ 讜ְ注ַ诇־讗ֲ讙ַ驻ָּ֔讬讜 讜ְ注ַ诇־注ַ诪ִּ֥讬诐 专ַ讘ִּ֖讬诐 讗ֲ砖ֶׁ֥专 讗ִ转ּֽ讜ֹ׃"
"I will punish him with pestilence and with bloodshed; and I will pour torrential rain, hailstones, and sulfurous fire upon him and his hordes and the many peoples with him."
This verse conveys a staggering image of divine retribution, intertwining both natural consequences of warfare and supernatural punishments. Malbim sees the initial judgment of "讚ֶ֣讘ֶ专 讜ּ讘ְ讚ָ֑诐" (pestilence and bloodshed) as inherent results of human conflict, where aftermaths of battles often bring diseases amidst the chaos.
Yet, Ezekiel transitions to unmistakably divine interventions, detailing a deluge of "讙ֶ֣砖ֶׁ诐 砖ׁ讜ֹ讟ֵ祝" (torrential rain), shimmering hailstones, and sulfurous fire. Rashi draws parallels with the Egypt plagues, underlining God's dominion over nature.
Abarbanel underscores the multifaceted nature of God's retribution. Beyond warfare's immediate impact, the divine releases rain, hailstones, fire, and sulfur, heralding a form of divine judgment surpassing human understanding. This amplifies the sanctification of God's name amidst the nations.
Chomat Anakh and Tzaverei Shalal delve into the kabbalistic layers, noting the six calamities, which, coupled with the internecine strife from the prior verse, sum up to seven — a representation of completeness and divine perfection. This signifies that the divine retribution isn't arbitrary but a consummate reflection of divine justice.
Ezekiel 38:22 portrays not just a punitive act but a divine spectacle emphasizing God's unrivaled sovereignty, intertwining earthly events with heavenly judgments to manifest the ultimate will of the Almighty.
Ezekiel 38:23:
讜ְ讛ִ转ְ讙ַּ讚ִּ诇ְ转ִּ讬֙ 讜ְ讛ִ转ְ拽ַ讚ִּ砖ְׁ转ִּ֔讬 讜ְ谞֣讜ֹ讚ַ注ְ转ִּ֔讬 诇ְ注ֵ讬谞ֵ֖讬 讙ּ讜ֹ讬ִ֣诐 专ַ讘ִּ֑讬诐 讜ְ讬ָ讚ְ注֖讜ּ 讻ִּֽ讬־讗ֲ谞ִ֥讬 讬ְ讛ֹ讜ָֽ讛׃
"Thus will I manifest My greatness and My holiness, and make Myself known in the sight of many nations. And they shall know that I am G-d."
Ezekiel's proclamation transcends a specific event, promising a universal revelation of the Divine. The line "讜ְ讛ִ转ְ讙ַּ讚ִּ诇ְ转ִּ讬 讜ְ讛ִ转ְ拽ַ讚ִּ砖ְׁ转ִּ֔讬" resonates with profound implications. Chomat Anakh, referencing mystical traditions, envisions this as God unveiling an intrinsic sanctity, more than just a display of might.
The universality of God's revelation, "讜ְ谞֣讜ֹ讚ַ注ְ转ִּ֔讬 诇ְ注ֵ讬谞ֵ֖讬 讙ּ讜ֹ讬ִ֣诐 专ַ讘ִּ֑讬诐", underscores the breadth of this divine epiphany, as highlighted by Radak's remark, "诪讘讜讗专 讛讜讗". It's not just a select few but "many nations" that will witness His glory.
Metzudat David emphasizes the depth of this revelation: it’s not just about recognition but about exaltation and fame. The profound acknowledgment, "讜ְ讬ָ讚ְ注֖讜ּ 讻ִּֽ讬־讗ֲ谞ִ֥讬 讬ְ讛ֹ讜ָֽ讛׃", encapsulates a transformative realization where all beings not only recognize but internalize God's sovereignty.
Tzaverei Shalal, through kabbalistic lenses, suggests a dual awakening - both spiritual and intellectual. Humanity will not merely witness God's might but will experience an elevation in understanding and spirituality.
Ezekiel 38:23 heralds a moment where the curtain veiling divine mysteries is lifted, ushering an era where God's grandeur and holiness are discerned universally, redefining humanity's relationship with the Divine.
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