Messianic Passages

Index

B.R. Burton | ladderofjacob.com

Genesis

1. Genesis 1:2 - The Spirit of Messiah

וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם
“And the Spirit of G-d hovered over the face of the waters.”

In Genesis 1:2, the expression, Spirit of G-d is explained as the Spirit of the King Messiah, with reference to Isaiah 11:2, and the moving on the face of the deep' of repentance,' according to Lamentations 2:19. So in Bereshit Rabbah 2, and in regard to the first point also in Bereshit Rabbah 8, in Vayikra Rabbah 14, and in other places.

A. “Yeshua, when he was immersed, went up directly from the water, and behold, the heavens were opened to him. He saw the Spirit of G-d descending as a dove, and coming on him. Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
Matthew 3:16-17

B. “And it came to pass when the L-rd came up out of the water, the whole fountain of the Holy Spirit descended upon him and rested on Him and said to him: “My Son, in all the prophets was I waiting for you that you should come and I might rest in you. For you are my rest. You are my First Begotten Son that reigns forever.”
Gospel of the Hebrews, cited by Jerome, Commentary on Isaiah 4, The Other Bible, edited by Willis Barnstone, HarperCollins, pg. 335

C. “And the spirit of G-D hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them.”
Chagigah 15a, The William Davidson Talmud, Sefaria.org

D. “AND THE SPIRIT OF G-D HOVERED: this alludes to the spirit of Messiah, as you read, And the spirit of the L-rd shall rest upon him (Isaiah 11:2). In the merit of what will [this spirit] eventually come? [For the sake of that which] HOVERED OVER THE FACE OF THE WATERS, i.e. in the merit of repentance which is likened to water, as it is written, Pour out your heart like water (Lamentations 2:19).”
Genesis Rabbah 2:4, Soncino Press Edition

E. וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ

“For the opinion of Reish Lakish, there is the verse: [Genesis 1:2] "And the spirit of G-d hovered upon the water" - that is the spirit of the king messiah.”
Vayikra Rabbah 14, Sefaria.org

F. “The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.”
Rashi on Genesis 1:2, Sefaria.org

G. “And the spirit of G-d was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.”
Baal HaTurim on Genesis 1:2, Sefaria.org

H. “Finally, the words ורוח אלקים refer to the spirit of the Messiah."
Bachya on Genesis 1:2, Sefaria.org

I. “…[Mashiach’s] “breathing” will have a very positive effect upon mankind. . . The breath that Mashiach will breathe will emanate from the Torah and its 613 mitzvot. This is “The spirit of G-d [that] hovered over the waters.” The spirit is Mashiach and the waters are the Torah. Mashiach’s spirit is embedded in the Torah and he will draw his breath, the awe of G-d, from it. With this spirit, he will be able to “breathe into others'' filling them with an awe and respect for G-d.”
Mashiach, Who, What, Why, How, Where, When, Chaim Kramer, Breslov Research Institute, pg.63

2. Genesis 1:3 - The Light of Messiah

A. “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. . . I must work the works of him who sent me, while it is day. The night is coming, when no one can work. While I am in the world, I am the Light of the world.”
John 8:12, 9:4-5

אור העולם = משיח = 358
Ohr HaOlam = Mashiach = 358
Light of the World = Messiah = 358

B. “It was taught: The light which was created in the six days of Creation cannot illumine by day, because it would eclipse the light of the sun, nor by night, because it was created only to illumine by day. Then where is it? It is stored up for the righteous in the Messianic future, as it says, ‘Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days (Isaiah 30:26).”

Genesis Rabbah 3:6, Soncino Press Edition

C. “What is meant by ‘in Your light do we see light’? What light is it that the congregation of Israel looks for as from a watchtower? It is the light of Messiah, of which it is said, ‘And G-d saw the light that it was good’ (Genesis 1:4). This verse proves that the Holy One, blessed be He, contemplated the Messiah and his works before the world was created, and then under His throne of glory put away His Messiah until the time of the generation in which he will appear. Satan asked the Holy One, blessed be He, “For whom is the light which is put away under Your throne of glory?” G-d replied: “For him who will turn you back and put you to utter shame.” Satan said: “Master of the universe, show him to me.” G-d replied: “Come and see him.” And when he saw him, Satan was shaken, and he fell upon his face and said: “Surely this is the Messiah who will cause me and all the counterparts in heaven of the princes of the earth’s nations to be swallowed up in Gehenna”…in that hour all the princely counterparts of the nations, in agitation, will say to Him: “Master of the universe, who is this through whose power we are to be swallowed up? What is his name? What kind of being is he?”
Pesikta Rabbati 36.1, translated by R’ William G. Braude, Yale University Press, pg. 677-678

D. “And its stating, "and there was light," is by way of their saying in the Tikunei Hazohar 21, [that it means] "there was a secret," since the numerical value of light is [the equivalent] of secret. The intention [of this] is that G-d, may His name be elevated, decreed that this light of the king messiah not be revealed in the world and that it be a hidden secret with Him, as they say (there), "to My heart, I revealed, from the heart to the mouth, He did not reveal." And its stating, "And G-d saw the light that it was good," refers back to the light, in of itself, "that it was good" - 'happy is the eye that saw it' - and also refers back to what it hinted, that he will make it in [the form of] a hidden secret, [and also about that it is saying, "that it was good;" since so should it be - as they, of blessed memory, have said (Yoma 9) - for several reasons. And [about] its stating, "the spirit of G-d, etc.," they have said in the Midrash (Bereishit Rabbah 2:4), "this is the spirit of the messiah." "Hovering upon the face of the waters," there is no [other meaning to] waters besides Torah, by way of their saying, in the Zohar, Hashamatot 1:13, that Israel will not be redeemed except through the merit of the Torah, that is compared to water.
Or HaChayim on Genesis 1:1, Sefaria.org

E. “And now, blessed are you by G-d, oh sweet reader. Be enlightened and understand that on this day began the revelation of the goodness of the Torah within which was hidden “the light that was good,” that light which allowed Adam to see from one end of the world to the other, and through which we can see the mysteries of the Creator. R’ Shimon bar Yochai was called “the holy lamp” because through him were revealed the secrets of Torah, that is the secret of “the light that was good” which is hidden in the Torah. Therefore his holy book is called the Zohar (lit. brilliance), meaning a light which shines from one end of the world to the other – the ‘good light’ which is hidden away in the Torah. That is why this day is the best of days for the giving of Torah. This is when the good light in the Torah began to shone forth, as we have learned. And this day is the 33rd day of the Omer, Lag Baomer. This is the day of the hilulah (lit. rejoicing) of R’ Shimon bar Yochai, the very day on which he ascended to the highest heavens. It also makes sense to assume that he was born on this day as well, because the Holy One sits and completes the years of the righteous from day to day (Kiddushin 38a). The very day on which ‘the light that is good’ began to shine out from the Torah, that is the best of days before the giving of the Torah, is the very day on which the holy soul that would reveal the path of ‘the light that is good’ in Torah was itself revealed. That is why this holy soul was called “the holy lamp,” on the very day that he rose up to the highest heavens he commanded R’ Aba to write down all the storehouses of hidden knowledge which he had revealed in order to leave behind a blessing from the illumination of the hidden light (that is good, as it says “How abundant is the good that You have in store for those who fear You…” (Psalms 31:20) It is preserved there for us and our children until the light of our righteous Messiah is revealed, speedily and in our day! It is as our Sages said “And G-d said, let there be light…” This refers to the light of the King Messiah (Pesikta Rabbati 36), in the merit of our occupation with ‘the light that is good’ which the holy lamp left behind as a blessing and life, and a light for all Israel.”
Bnei Yissaschar, Iyar 3:2, Sefaria Community Translation, Sefaria.org

F. "And HaShem said, ''Let there be light etc.." and this is the light of the Messiah.”
Maharal of Prague, Ner Mitzvah, Volume I, Sefaria.org

3. Genesis 2:4 - The Generations of Messiah

These are the generations - תולדות - of the heavens and of the earth,' taken in connection with Genesis 3:15 and Ruth 4:18. Here we note one of the most curious Messianic interpretations in Bresheet Rabbah 12. It is noted that the word generations' תולדת is always written in the Bible without the ו which is the equivalent for the numeral 6, except in Genesis 2:4 and Ruth 4:18. This to indicate that subsequent to Genesis 2:4 the Fall took place, in which Adam lost ו - six - things: his glorious sheen (Job 14:20); life (Genesis 3:19); his stature (Genesis 3:8 - either by 100, by 200, by 300, or even by 900 cubits); the fruit of the ground; the fruits of the trees (Genesis 3:17); and the heavenly lights. We have now seen why in Genesis 2:4 - that is, previous to the Fall - the ו is still in תולדות, since at that time these six things were not yet lost. But the ו reappears in the word תולדות in Ruth 4:18, because these six things are to be restored to man by the son of Peretz' - or the Messiah (comp. for each of these six things: Judges 5:31; Isaiah 68:22; Leviticus 26:13; Zechariah 8:12; Isaiah 30:26). It is added that although - according to the literal rendering of Psalm 49:12 (in Heb. ver.13) - man did not remain unfallen one single night, yet, for the sake of the Sabbath, the heavenly lights were not extinguished till after the close of the Sabbath.

אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ

“This is the history of the generations of the heavens and of the earth when they were created, on the day that HaShem Elokim made the earth and the heavens.”

Genesis 2:4

Notice how the word for “history, genealogy” toldot is spelled, תולדות, with two vavs. Yet, a few chapters later, when the genealogy of Adam is recorded, one of the vavs is missing:

זֶה סֵפֶר תֹּולְדֹת אָדָם

“This is the book of the generations of Adam. On the day that G-d created man, in the likeness of G-d made him…”

Genesis 5:1

The word “genealogy” is spelled defectively throughout the rest of the Tanakh, with a vav missing. There is one exception, which is found in Ruth chapter 4,

וְאֵלֶּה תֹּולְדֹות פָּרֶץ

“Now this is the history of the generations of Perez: Perez became the father of Hezron, and Hezron became the father of Ram, and Ram became the father of Amminadab, and Amminadab became the father of Nahshon, and Nahshon became the father of Salmon, and Salmon became the father of Boaz, and Boaz became the father of Obed, and Obed became the father of Jesse, and Jesse became the father of David.”

Ruth 4:18-22

The vav is restored in the genealogy of David HaMelech. What does this vav represent? The Letter Vav has the numerical value of 6. The Midrash explains,

A. “R’ Berekiah said in the name of R’ Samuel b. Nahman: Though these things were created in their fullness, yet when Adam sinned they were spoiled, and they will not again return to their perfection until the son of Peretz [viz. Messiah] comes; [for in the verse] “These are the toledoth(generations) of Peretz”, toledoth is spelled fully, with a vav. These are: [1] his lustre, [2] his immortality, [3] his height, [4] the fruit of the earth and [5] the fruit of trees, and [6] the luminaries.”
Genesis Rabbah 12:6, Soncino Press Edition

Rashi goes onto say that the “six barleys” that Boaz gave to Ruth,

B. “…hinted to her that a son who would be blessed with six blessings was destined to emerge from her. [The blessings are:] (Isa. 11:2): “a spirit of wisdom and understanding, counsel and heroism, a spirit of knowledge and fear of the L-rd,” [referring to the King Messiah] (Isaiah 11).”
Rashi on Ruth 3, cited at Chabad.org

4. Genesis 3:15 - The Seed of the Woman

This well-known passage is paraphrased, with express reference to the Messiah, in the Targum Pseudo Jonathan and the Jerusalem Targum. Schöttgen conjectures that the Talmudic designation of heels of the Messiah' (Sotah 49b) in reference to the near Advent of the Messiah in the description of the troubles of those days (comp. Matt. 10:35-36) may have been chosen partly with a view to this passage.

When Adam saw the darkness, it is added, he was greatly afraid, saying: Perhaps he, of whom it is written, he shall bruise Your head, and you shall bruise his heel,' comes to molest and attack me, and he said, Surely the darkness shall cover me.' The same occurs substantially in Shemot Rabbah 30.

A. “And I will put enmity between thee and the woman, and between the seed of your son, and the seed of her sons; and it shall be when the sons of the woman keep the commandments of the law (d’Orita), they will be prepared to smite you upon thy head; but when they forsake the commandments of the law, you will be ready to wound them in their heel. Nevertheless for them there shall be a medicine, but for you there will be no medicine; and they shall make a remedy for the heel in the days of the King Meshiha.”
Targum Jonathan on Genesis 3:15, Sefaria.org

5. Genesis 4:25 - A Seed from Another Place

The language of Eve at the birth of Seth: another seed,' is explained as meaning seed which comes from another place,' and referred to the Messiah in Bresheet Rabbah 23. The same explanation occurs twice in the Midrash on Ruth 4:19 (in the genealogy of David, ed. Warsh. p.46 b), the second time in connection with Psalm 40:8 (in the volume of the book it is written of me' - bim'gillath sepher - Ruth belonging to the class {hebrew}).

6. Genesis 5:1 - Souls in the Guf

It is noted in Bresheet Rabbah 24, that King Messiah will not come till all souls predestined for it have appeared in human bodies on earth.

7. Genesis 5:9 - Noach the Messiah

A. “… he named him Noach, saying, ‘This same will comfort us (יְנַחֲמֵנוּ, yenachameinu) in our work and in the toil of our hands, because of the ground which HaShem has cursed.”
Genesis 5:29

B. “…This Noach is the Messiah. . . the two musical accents on the word “zeh [this one]” (Gen 5:29) are a clue to the first and last redemption; “from our work” – from the generation of the Flood, “and from the toil of our hands” – from this long exile. Furthermore, why is his name doubled, Noach Noach? This is hinted at in the haftorah “Shout for joy” [Zechariah 2:14-4:7), which concludes “chen, chen.” This is the secret of Noach. Had his name been chen, we would not be sitting in exile.”
Sefer Chizyonot, R’ Hayyim Vital, Jewish Mystical Autobiographies, pg. 256

8. Genesis 8:11 - The Mountain of the Messiah

The Targum Pseudo-Jonathan notes that the olive-leaf, brought by the dove, was taken from the Mount of the Messiah.

A. “And the dove came to him at the evening time, and, behold, a leaf of olive gathered, broken off, she brought in her mouth, and which she had taken from the Mount of the Meshiha.”
Jerusalem Targum

9. Genesis 9:27 - The Tents of Shem

The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in the Targum Pseudo-Jonathan. as meaning, that his descendants should become proselytes, and dwell in the school of Shem - which seems to refer to Messianic times.

10. Genesis 14:1 - World War

Genesis 14:1, we are reminded in Bresheet Rabbah 42, that when we see the nations warring together, we may expect the coming of the Messiah.

A. “When you see the Powers fighting each other, look for the coming [lit. ‘feet’] of the King Messiah. The proof is that in the days of Avraham, because these Powers fought against each other, greatness came to Avraham.”
Genesis Rabbah 42:4, Soncino Press Edition

11. Genesis 15:18 -

The promise in Genesis 15:18 is expected to be finally fulfilled in the time of the Messiah, in Bresheet Rabbah 44.

12. Genesis 18:4 - Avraham’s Blessing

In connection with Genesis 18:4-5 it is noted (Bresheet Rabbah 48, ed. Warsh. p.8b) that the words of Abraham to his Angelic guests were to be returned in blessing to Abraham's descendants, in the wilderness, in the land of Canaan, and in the latter (Messianic) days. Referring only to this last point, the words let a little water be fetched,' is paralleled with the living waters' in Zechariah 14:8; wash your feet,' with Isaiah 4:4 (the washing away of the filth of the daughters of Zion); rest under the tree,' with Isaiah 4:6: there shall be a tabernacle for a shadow in the daytime from the heat;' I will fetch a morsel of bread,' with the provision, Psalm 72:16: there shall be a handful of corn in the earth. So also the words: Abraham ran unto the herd,' are paralleled with Isaiah 7:21 (which is most significantly here applied to Messianic times); and lastly, the words he stood by them,' with Micah 2:13: the breaker comes up before them.' The same interpretation occurs in Bamidbar Rabbah 14 (ed. Warsh. p.55 a), the references to Messianic days there being to Isaiah 14:2; 30:25; 41:18; vi.4; and 4:6.

13. Genesis 19:32 -

Genesis 19:32 is interpreted (Bresheet Rabbah 51, ed. Warsh. p.95 a), as referring, like the words of Eve about Seth, to the Messiah - the sin of the daughters of Lot being explained on the ground of their believing that all mankind had been destroyed in the judgment that overthrew Sodom.

14. Genesis 22:18 -

The promise in Genesis 22:18 is also explained Messianically in Bamidbar Rabbah 2, in connection with Numbers 2:32 where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea.

15. Genesis 33:1 - The Redeemer is Born

Genesis 33:1. The Midrash conjoins this with Isaiah 66:7, and notes that, before the first oppressor was born, the last Redeemer was already born.

16. Genesis 35:21 - Migdal Eder

In Genesis 35:21 the Targum Pseudo-Jonathan paraphrases Migdal Eder (the Tower of Eder) (at Bethlehem) as the place whence the Messiah would be revealed:

“And Jakob proceeded and spread his tent beyond the tower of Eder, the place from whence, it is to be, the King Meshiha will be revealed at the end of the days.”

Targum Yonatan on Genesis 35:21, Sefaria.org^{^[1]}

“Migdal Eder literally means “tower of the flock.” The reason for this name is that Messiah will collect together the dispersed Jews of exile, the many flocks of sheep, and unite them into a single flock. Perhaps God was comforting Jacob by showing him that the light of Messiah was not fully lost, and it will yet be revealed in Migdal Eder.”

Zev Reichman, Flames of Faith 17:39, Kodesh press, Sefaria.org

17. Genesis 38:1-2 -

There are very remarkable Messianic comments in Bresheet Rabbah 85.

18. Genesis 49:1 - Concealment of the Messiah’s Coming

The Targum Pseudo-Jonathan. notes, that the end for which the Messiah would come was not revealed to Jacob. A similar statement is found in the Midrash on the passage (Bresheet Rabbah 98, where it is said of Jacob and Daniel that they saw the end, and yet it was afterwards hid from them. The passage quoted in the case of Daniel is Daniel 12:4.

“And Jakob called his sons and said to them, Purify yourselves from uncleanness, and I will show you the hidden mysteries, the ends concealed, the recompense of reward for the righteous, the retribution of the wicked, and the bower of Eden, what it is. And the twelve tribes of Israel gathered themselves together around the golden bed whereon he reclined, and where was revealed to him the Shekina of the Lord, (though) the end for which the king Meshiha is to come had been concealed from him. Then said he, Come, and I will declare to you what shall befall you at the end of the days.”
Targum Jonathan on Genesis 49:1, Sefaria.org

19. Genesis 49:9 - Lion’s Whelp

The expression 'lion's whelp,' is explained of the Messiah in Yalkut 160 (vol. i. p.49 c), no less than five times; while the term he couched,' is referred to the Messiah in Bresheet Rabbah98.

20. Genesis 49:10 - Until Shiloh Comes

This well-known predictions in Yalkut applied to the Messiah, with a quotation of Psalm 2:9. This expression Shiloh is also applied to the Messiah, with the curious addition that in the latter days all nations would bring gifts to Him. Alike the Targum Onkelos, Pseudo-Jonathan, and the Jerusalem Targum, as well as Sanhedrin 98b, the Midrash on the passage, and that on Proverbs 19:21, and on Lamentations i.16, where it is rendered shelo, whose it is,' refer the expression Shiloh,' and, indeed, the whole passage, to the Messiah; the Midrash Bresheet Rabbah 99 (178 b) with special reference to Isaiah 11:10, while the promise with reference to the ass's colt is brought into connection with Zechariah 9:9, the fulfilment of this prophecy is expected along with that in Ezekiel 36:25 (I will sprinkle clean water'). Another remarkable statement occurs in the Midrash on the passage (Bresheet Rabbah 98), which applies the verse to the coming of Him of Whom it is written, Zechariah 9:9. Then He would wash his garment in wine (Genesis 49:11), which is explained as meaning the teaching of the Law to Israel, and His clothes in the blood of grapes, which is explained as meaning that He would bring them back from their errors. One of the Rabbis, however, remarks that Israel would not require to be taught by the King Messiah in the latter days, since it was written (Isaiah 11:10), to it shall the Gentiles seek.' If so, then why should the Messiah. come, and what will He do to the congregation of Israel? He will redeem Israel, and give them thirty commandments, according to Zechariah 11:12. The Targum Pseudo-Jonathan. and the Jerusalem Targum also applies verse 11 to the Messiah. Indeed, so general was this interpretation, that, according to popular opinion, to see a palm-tree in one's dreams was to see the days of the Messiah (Berachot 57a).

“Kings shall not cease, nor rulers, from the house of Jehuda, nor sapherim teaching the law from his seed, till the time that the King the Meshiha, shall come, the youngest of his sons; and on account of him shall the peoples flow together.”
Targum Jonathan on Genesis 49:10, Sefaria.org
“The Gemara asks: What is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come” (Genesis 49:10).
Sanhedrin 98b, The William Davidson Talmud, Sefaria.org

21. Genesis 49:11

“How beautiful is the King, the Meshiha who will arise from the house of Jehuda! He hath girded his loins, and descended, and arrayed the battle against his adversaries, Slaying kings with their rulers; neither is there any king or ruler who shall stand before him. The mountains become red with the blood of their slain; his garments, dipped in blood, are like the outpressed juice of grapes.”
Targum Jonathan on Genesis 49:11, Sefaria.org

22. Genesis 49:12 -

Genesis 49:12 is also applied to the Messiah in the Targum Pseudo-Jonathan. and the Jerusalem Targum. So also is verse 18, although not in express words.

“How beautiful are the eyes of the king Meshiha, as the pure wine! He cannot look upon what is unclean, nor on the shedding of the blood of the innocent; and his teeth, purer than milk, cannot eat that which is stolen or torn; and therefore his mountains are red with wine, and his hills white with corn, and with the cotes of flocks.”
Targum Jonathan on Genesis 49:12, Sefaria.org

23. Genesis 49:17 -

In Genesis 49:17, last clause, in its connection with ver.18, the Midrash (Bresheet Rabbah 98) sees a reference to the disappointment of Jacob in mistaking Samson for the Messiah.

24. Genesis 49:19 -

In the prophecy of Gad there is an allusion to Messianic days, as Elijah was to be of the tribe of Gad (Bresheet Rabbah 99). There is, however, in Bresheet Rabbah 71, towards the close, a dispute whether he was of the tribe of Gad, or of the tribe of Benjamin, at the close of which Elijah appears, and settles the dispute in a rather summary manner.

25. Genesis 50:10 -

On Genesis l.10 the Midrash, at the close of Bresheet Rabbah, remarks that as they had mourned, so in Messianic days G-d would turn their mourning into joy, quoting Jeremiah 31.13 and Isaiah 60 3.

Exodus

26. Exodus 4:20

“The donkey. [Meaning:] the donkey designated for this. This is the same donkey that Avraham saddled at the binding of Yitzchok, and the same one upon which the King Moshiach is destined to reveal himself, as it is said: [“The king will come to you] humble and riding on a donkey.”
Rashi Chumash, Metsudah Publications, 2009, Sefaria.org

27. Exodus 4:22 -

Exodus 4.22 refers to the Messiah in the Midrash on Psalm 2.7.

28. Exodus 12:2 -

On let this be the beginning of months,' it is remarked in Shem.R.15 (ed. Warsh. p.24 b) that G-d would make new ten things in the latter days, these being marked by the following passages: Is 60:19; Ezekiel 47:9; 47:12; Ezekiel 16:55; Is 54:11; Isaiah 11:7; Hos. 2:20; Isaiah 65:19; Isaiah 35:8; Isaiah 35:10. Similarly on Numbers 12:1 we have, in Shemot Rabbah 51, a parallelism between Tanakh times and their institutions and those of the latter days, to which Isaiah 49:12 and 60:8 are supposed to apply.

29. Exodus 12:42 - Out of Rome

The Jerusalem Targum notes that there were 4 remarkable nights: those of creation, of the covenant with Abraham, of the first Passover, and of the redemption of the world and that as Moses came out of the desert, so would the Messiah come out of Rome:

“Mosheh came forth from the midst of the desert; but the King Meshiha (comes) from the midst of Roma. The Cloud preceded that, and the Cloud will go before this one; and the Word of the L-rd will lead between both, and they shall proceed together. This is the night of the Pascha before the L-rd, to be observed and celebrated by the sons of Israel in all their generations.”
Targum Jerusalem on Exodus 12:42, Sefaria.org

30. Exodus 15:1 -

On Exodus 15:1. It is noted in Mekhilta (ed. Weiss, p.41 a) that this song would be taken up in Messianic days, only with far wide reach, as explained in Isaiah lx 5; 58:8; 35:5, 6; Jeremiah 31:13; and Psalm 126:2.

31. Exodus 16:25 - One Sabbath

If Israel only kept one sabbath according to the commandment, the Messiah would immediately come (Jerusalem Taanit 64a).

32. Exodus 16:33 - Manna

This manna is noted in Mekhilta ed. Weiss, p.59 b, was to be preserved for the days of the Messiah. Isaiah 30:15 is similarly explained in Jerusalem Taanit 1:1.

33. Exodus 17:16 -

The Targum Pseudo-Jonathan refers to Messianic times.

34. Exodus 21:1 -

Shemot Rabbah 30, ed Warsh. p.44. b, 45 a, notes on the word judgments' a number of things connected with judgment, showing how Balaam could not have wished the advent of the future deliverance (Numbers 24:17), since he was to perish in it; but that Israel should cleave to the great hope pressed in Genesis 49.18; Isaiah 56:1; 59:16; and especially Zechariah 9.9, of which a different rendering is proposed.

35. Exodus 35:14

“…After this it is written, ‘oil for the light’ – this is King Messiah, as it says, “I will make the horn of David grow, I will prepare a lamp for My Anointed.” (Psalm 132:17)
Midrash Tanchuma, Parashat T’rumah 7, Cited in Concealed Light, Dr. Tsvi Sadan, Vine of David, pg. 232

36. Exodus 40:9

“And you shall take the consecration-oil, and anoint the tabernacle, and all that is therein, and shalt sanctify it, on account of the crown of the kingdom of the house of Yehudah, and of the King Meshiha, who is to redeem Israel at the end of the days.”
Targum Jonathan to Exodus 40:9, Sefaria.org

37. Exodus 40:11 - Oil of Messiah

“And you shalt anoint the laver, and its base, and consecrate it, on account of Jehoshua thy minister, chief of the sanhedrin of his people; by whose hand the land of Israel is to be partitioned: and of Meshiha bar Ephraim, who shall spring from him, by whose hand the house of Israel is to vanquish Gog and his confederates at the end of the days.”
Targum Jonathan to Exodus 40:11, Sefaria.org

Leviticus

38. Leviticus 26:12 -

The promise is also referred to the latter, or Messianic days in Yalkut 62 (vol. i. p.17 b).

39. Leviticus 26:13 -

Leviticus 26:13 is applied to Messianic times. See our remarks on Genesis 2:4.

Numbers

40. Numbers 6:26 -

The promise of peace in the Aaronic benediction Numbers vi.26 refers to the peace of the Kingdom of David, in accordance with Isaiah 9:7 (Sifré on Numbers par.42, ed. Friedmann, p.12 b).

41. Numbers 7:12 -

Numbers 7:12. In connection with this it is marked that the six blessings which were lost by the Fall are to be restored by the son of Nachshon, i.e. the Messiah (Bamidbar Rabbah 13, ed. W. p.51 a).

42. Numbers 8:2

"The lamp symbolizes the soul, as it is written, "The soul of man is the lamp of God" (Proverbs 20:27). When you wish to light up the soul, you must do so toward the "face" or countenance of the Menorah - this is the tzaddik, whose countenance shines for all Israel. This countenance will light up even the darkest nights and the darkest places."
Rebbe Nachman's Torah, Beha'alotkha, Volume III, Breslov Research Institutee, pg. 40

43. Numbers 11:26 -

In the Jerusalem Targum on Numbers 11:26 the prophecy of Eldad and Medad is supposed to have been with regard to the war of the later days against Jerusalem and to the defeat of Gog and Magog by the Messiah.

“Gog and Magog and his host come up against Jerusalem; but by the hand of the King Messiah they will fall, and seven years of days will the children of Israel kindle their fire with their weapons of war.”
Jerusalem Targum to Numbers 11, Sefaria.org

44. Numbers 23:21 - The King Messiah

In Numbers 23:21 The term King' is expressly referred to the Messiah in Targum Pseudo-Jonathan. So also Numbers 24:7 in the Jerusalem Targum.

מֵימְרָא דַיְיָ אֱלָהָהוֹן בְּסַעַדְהוֹן וְיַבְּבוּת מַלְכָּא מְשִׁיחָא מְיַיבָּבָא בֵּינֵיהוֹן

“The Word of the Lord their God is their help, and the trumpets of the King Meshiha resound among them.”
Targum Jonathan to Numbers 23:21, Sefaria.org

45. Numbers 24:17 - The Scepter and the Star

Balaam's prediction of the Star and Sceptre is referred to the Messiah in the Targum Onkelos and the Targum Pseudo-Jonathan, as well as in Jerusalem Taanit 4:8; Devarim Rabbah 1; Midrash on Lamentations 2:2. Similarly verses 20 and 24 of that prophecy are ascribed in the Targum Pseudo-Jonathan. to the Messiah.

“I shall see Him, but not now; I shall behold Him, but it is not near. When the mighty King of Jakob's house shall reign, and the Meshiha, the Power-sceptre of Israel, be anointed, He will slay the princes of the Moabaee, and bring to nothing all the children of Sheth, the armies of Gog who will do battle against Israel and all their carcases shall fall before Him.”
Targum Jonathan on Genesis 49:10, Sefaria.org
“It is even written in the Chapter of Balaam who prophesied about both the Messiahs. The first Messiah was David who saved Israel from her adversities. The final Messiah will be from his sons and will deliver Israel from the hands of the descendants of Esau. There it says, “I shall see him, but not now” (Numbers 24:17) - this refers to David; “I behold him, and not soon” (ibid.) - this is the King Messiah; “A star from Jacob shall step forth” (ibid.) - this is David; “and a scepter shall arise out of Israel” (ibid.) - this the King Messiah; “and shall smite through the corners of Moab” - this is David; and so it says, “And he smote Moab and measured them with a rope” (II Samuel 8:2); “and break down all the sons of Seth” (Numbers 24:17) - this is King Messiah of whom it says, “and his dominion shall be from sea to sea” (Zechariah 9:10); “and Edom shall be a possession” (Numbers 24:18) - this is David, as it says, “And Edom shall become slaves to David” (see II Samuel 8:6 and II Samuel 8:14); “Seir also, even his enemies, shall be a possession” (Numbers 24:18) - this is King Messiah, as it says, “And the saviors shall come upon Mount Zion to judge the mount of Esau…” (Obadiah 1:21).”
Rambam, Mishnah Torah, Kings and Wars, Chapter 11, translated by Reuven Brauner, 2012, Halakha.com, Sefaria.org

46. Numbers 24:24

“And ships (lit., sails) armed for war will come forth with arreat armies from Lombarnia, and from the land of Italia, conjoined with the legions that will come forth from Constantina, and will afflict the Athuraee, and bring into captivity all the sons of Eber; nevertheless the end of these and of those is to fall by the hand of the King Meshiha, and be brought to everlasting destruction.”
Targum Jonathan on Numbers 24:24, Sefaria.org

47. Numbers 27:16 -

In connection with this verse it is noticed that His one Spirit is worth as much as all other spirits, according to Isaiah 11:1 (Yalkut, vol. i. p.247 a).

Deuteronomy

48. Deuteronomy 1:8 -

Deuteronomy 1:8 is applied to the days of the Messiah in Sifré, 67a.

49. Deuteronomy 8:1 -

In the comments of Tanchuma on Deuteronomy 8:1. (ed. Warsh. p.104 b, 105 a) there are several allusions to Mesianic days.

50. Deuteronomy 11:21 -

Deuteronomy 11:21 is applied in Sifré Par.47 (ed. Friedmann, p.83 a) to the days of the Messiah.

51. Deuteronomy 16:3 -

In Deuteronomy 16:3 the record of the deliverance from Egypt is supposed to be carried on to the days of the Messiah, in Sifré, Par.130 (ed. Friedmann, p.101 a). See also Berachot 1:5.

52. Deuteronomy 19:8-9 -

In Deuteronomy 19:8-9 it is noted, in Sifré on Deuteronomy, Par.185 (ed. Friedm. p.108 b), that as three of these cities were in territory never possessed by Israel, this was to be fulfilled in Messianic times. See also Jer. Maccabees 2:7.

53. Deuteronomy 20:10 -

In Tanchuma on Deuteronomy 20:10 (Par.19, ed. Warsh. p.114 b) the offer of peace to a hostile city is applied to the future action of Messiah to the Gentiles, in accordance with Zechariah 9, 10; Isaiah 2:4; and Psalm 68:32; while, on the other hand, the resistance of a city to the offer of peace is likened to rebellion against the Messiah, and consequent judgment, according to Isaiah 11:4.

54. Deuteronomy 23:11 -

Deuteronomy 23:11 is typically applied to the evening of time, when G-d would wash away the filth of the daughters of Zion (Isaiah 4:4); and the words: when the sun is down' to when King Messiah would come (Tanchuma on Parashat Ki Tetze 3, ed. Warsh. p.115 b).

55. Deuteronomy 24:1

A. “This is why the divorce document is called “a sefer of separation” (Deuteronomy 24:1), because it is produced by the sefer (book) upon which the spirit of Mashiach, the spirit of jealousy, resides.”
Rebbe Nachman, Likutey Moharan II, 32:3, Sefaria.org

56. Deuteronomy 25:19

Deuteronomy 25:19 and Deuteronomy 30:4 are referred to by the Targum Pseudo-Jonathan. the Messianic times. In the latter passage the gathering of dispersed Israel by Elijah, and their being brought back by Messiah, are spoken of. Comp. also Bamidbar Rabbah, last three lines.

A. “Therefore, when the Lord hath given you rest from all your enemies roundabout in the land that the Lord Your God giveth you to inherit for a possession, you shall blot out the memory of Amalek from under the heavens; but of the days of the King Meshiha you shall not be unmindful.”
Targum Jonathan to Deuteronomy 25:19, Sefaria.org

57. Deuteronomy 30:4 -

A. “Though you may be dispersed unto the ends of the heavens, from thence will the Word of the Lord gather you together by the hand of Elijah the great priest, and from thence will He bring you by the hand of the King Meshiha.”
Targum Jonathan to Deuteronomy 25:19, Sefaria.org

58. Deuteronomy 32:7 -

Sifré (Par.210, ed. Friedm. p.134 a) makes the beautiful observation, that in all Israel's afflictions they were to remember the good and comfortable things which G-d had promised them for the future world, and in connection with this there is special reference to the time of the Messiah.

59. Deuteronomy 32:30 -

Sifré (p.138 a) marks its fulfilment in the days of the Messiah.

60. Deuteronomy 33:5 -

On Deuteronomy 33:5 the Jerusalem Targum speaks of a king whom the tribes of Israel shall obey, this being evidently the King Messiah.

61. Deuteronomy 33:17 -

Tanchuma on Genesis 1. Par.1 (ed. Warsh. p.4 a) applies this to the Messiah. So also in Bamidbar Rabbah 14.

62. Deuteronomy 33:12 -

The expression, he shall cover him,' is referred to this world; all the day long,' to the days of the Messiah; and he shall dwell between his shoulders,' to the world to come (Sebach.118 b).

Judges

63. Judges 5:31 -

Judges 5:31: let them that love Him be as the sun when he goeth forth in his might,' is applied to Messianic times in Bresheet Rabbah 12. See our remarks on Genesis 2:4.

Ruth

64. Ruth 2:14 -

On Ruth 2:14: come hither at the time of meat,' the Midrash Rabbah on Ruth 5 (ed. Warsh. p.43 a and b), has a very remarkable interpretation. Besides the application of the word 'eat,' as beyond this present time, to the days of the Messiah, and again to the world to come, which is to follow these days, the Midrash applies the whole of it mystically to the Messiah, viz. Come hear,' that is, draw near to the kingdom, and eat of the bread,' that is, the bread of royalty, and dip Your morsel in vinegar' - these are the sufferings, as it is written in Isaiah 53:5, He was wounded for our transgression.' And she sat beside the reapers' - because His Kingdom would in the future be put aside from Him for a short time, according to Zechariah 14:2; and he reached her parched corn' - because He will restore it to Him, according to Isaiah 11:4. R. Berechiah, in the name of R. Levi, adds that the second Redeemer should be like the first. As the first Redeemer (Moses) appeared, and disappeared, and reappeared after three months, so the second Redeemer would also appear, and disappear, and again become manifest, Daniel 12:11-12 being brought into connection with it. Comp. Midrash on Song of Songs 2:9; Pesik.49 a, b. Again, the words, 'she ate, and was sufficed, and left,' are thus interpreted in Shabbat 113 b: she ate - in this world; and was sufficed - in the days of the Messiah; and left - for the world to come.

65. Ruth 3:15 -

Again, the Targum on Ruth 1:1 speaks of the Messiah; and again on Ruth 3:15 paraphrases the six measures of barley as referring to six righteous ones, of which the last was the Messiah, and who were each to have six special blessings.

66. Ruth 4:18 -

The Messiah is called the son of Peretz,' who restores what had been lost to humanity through the fall of Adam. See our remarks on Genesis 2:4.

67. Ruth 4:20 -

The Messianic interpretation of Ruth 4:20 has already been given under Genesis 4:25.

1 Samuel

68. 1 Samuel 2:10 -

The latter clause of this promise is understood by the Targum (and also is some of the Midrashim) as applying to the Kingdom of the Messiah.

2 Samuel

69. 2 Samuel 22:28 -
In a Talmudic passage (Sanhedrin 98a), which contains many references to the coming of the Messiah, His advent is predicted in connection with this passage.

70. 2 Samuel 23:1 -

Applied by the Targum to the prophecy of David concerning the latter Messianic days.

71. 2 Samuel 23:3 -

The ruling in the fear of G-d' is referred in the Targum to the future raising up of the Messiah.

72. 2 Samuel 23:4 -
The morning light at sunrise is explained in the Midrash on the passage (par.29, ed. Lemberg, p, 56 b, lines 7-9 from the top), as applying to the appearance of the Messiah.

1 Kings

73. 1 Kings 4:33 -

The expression that Solomon spoke of trees, is referred in the Targum to his prophecy concerning kings that were to reign in this age, and in that of the Messiah.

1 Chronicles

74. 1 Chronicles 3:24 -

On the name Anani, the Targum remarks that this is the Messiah, the interpretation being that the word anani is connected with the word similarly written (not punctuated) in Deuteronomy 7:13, and there translated clouds,' of which the explanation is given in Tanchuma (Toldot 14).

Psalms

75. Psalm 2

As might be expected, is treated as full of Messianic references. To begin with, Psalm 2:1 is applied to the wars of Gog and Magog in the Talmud (Berach.7 b and Avodah Zarah 3 b), and also in the Midrash on Psalm 2. Similarly, verse 2 is applied to the Messiah in Avodah Zach, u. s., in the Midrash on Psalm 92:11 (ed. Warsh. p.70 b, line 8 from the top); in Pirké de Rebbi Eliezer c.28 (ed. Lemberg, p.33 b, line 9 from top). In Yalkut (vol. 2par.620, p.90 a, line 12 from the bottom), we have the following remarkable simile on the words, against G-d, and His Messiah,' likening them to a robber who stands defiantly behind the palace of the king, and says, If I shall find the son of the king, I shall lay hold on him, and crucify him, and kill him with a cruel death. But the Holy Spirit mocks at him, He that sitteth in the heavens shall laugh.' On the same verse is the Midrash on Psalm 2. has a curious conceit, intended to show that each who rose against G-d and His people thought he was wiser than he who had preceded him. If Cain had killed his brother while his father was alive, forgetful that there would be other sons, Esau proposed to wait till after his father's death. Pharaoh, again, blamed Esau for his folly in forgetting that in the meantime Jacob would have children, and hence proposed to kill all the male children, while Haman, ridiculing Pharaoh's folly in forgetting that there were daughters set himself to destroy the whole people; and, in turn, Gog and Magog, ridiculing the shortsightedness of all, who had preceded them, in taking counsel against Israel so long as they had a Patron in heaven, resolved first to attack their heavenly Patron, and after that Israel. To which apply the words, against the L-rd, and against His Anointed.'

לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִֽיק׃ יִתְיַצְּבוּ
מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יי וְעַל־מְשִׁיחוֹ׃

“Why do nations assemble, and peoples plot vain things; kings of the earth take their stand, and regents intrigue together against HaShem and against His Messiah?”

Psalm 2:1-2

Rashi, R’ Shlomo Yitzhaki (1040 – 1105 CE), comments,

רבותינו דרשו את הענין על מלך המשיח
ולפי משמעו יהיה נכון לפותרו על דוד עצמו

A. “Our Sages (Berachot 7b) expounded the passage as referring to the King Messiah, but according to its apparent meaning, it is proper to interpret it as referring to David himself…”
Rashi on Psalm 2:1, cited at Chabad.org

76. Psalm 2:4

But to return Psalm 2:4 is Messianically applied in the Talmud (Avodah Zarah). Psalm 2.6 is applied to the Messiah in the Midrash on 1 Samuel 16.1 (Par.19, ed, Lemberg, p.45 a and b), where it is said that of the three measures of sufferings one goes to the King Messiah, of whom it is written (Isaiah 53) He was wounded for our transgression.' They say to the King Messiah: Where do you seek to dwell? He answers: Is this question also necessary? In Tzion My holy hill (Psalm 2.6). (Comp. also Yalkut 2. p.53 c.)

77. Psalm 2:7

Psalm 2:7 is quoted as Messianic in the Talmud, among a number of other Messianic quotations (Sukkah 52 a). There is a very remarkable passage in the Midrash on Psalm 2:7 (ed. Warsh p.5 a), in which the unity of Israel and the Messiah in prophetic vision seems clearly indicated. Tracing the decree' through the Law, the Prophets, and the Ketuvim, the first passage quoted in Exodus 4:22: Israel is My first-born son;' the second, from the Prophets, Isaiah 52:13: ‘Behold My servants shall deal prudently,' and Isaiah 42:1: Behold My My servant, whom I uphold;' the third, from the Hagiographa, Psalm 110:1: The L-rd said unto my L-rd,' and again, Psalm 2:7: The L-rd said unto Me, you art My Son,' and yet this other saying (Daniel 7.13): Behold, one like the Son of Man came with the clouds of heaven.' Five lines further down, the same Midrash, in reference to the words you art My Son,' observes that, when that hour comes, G-d speaks to Him to make a new covenant, and thus He speaks: This day have I begotten you' - this is the hour in which He become His Son.

“You are My son: The head over Israel, who are called “My firstborn son.” And they will endure through you, as is stated concerning Abner (2 Samuel 3:18): “for G-d said, etc., ‘By the hand of My bondsman David shall I deliver… Israel.’” And for their sake, you are before Me as a son because they are all dependent upon you….
begotten you: to be called My son and to be beloved to Me as a son for their sake, as it is stated (2 Samuel 7:14) concerning Solomon: “I will be to him a father, and he shall be to Me a son.” We find further concerning David (Psalm 89:27) “He shall call Me, ‘You are my Father, my G-d, and the Rock of my salvation.”
Rashi on Psalm 2:7, cited at Chabad.org

78. Psalm 2:8

Psalm 2:8 is applied in Bresheet Rabbah 44 (ed. Warsh. p.80 a) and in the Midrash on the passage, to the Messiah, with the curious remark that there were three of whom it was said ‘Ask of Me' - Solomon, Ahaz, and the Messiah. In the Talmud (Shukk.52 a) the same passage is very curiously applied, it being suggested that, when the Messiah, the Son of David, saw that the Messiah, the Son of Joseph, would be killed, He said to the Almighty, I seek nothing of you except life. To which the reply was: Life before you hadst spoken, as David Your father prophesied of you, Psalm 21.4.

תנו רבנן משיח בן דוד שעתיד להגלות במהרה בימינו אומר לו הקב”ה שאל ממני דבר ואתן לך שנאמר (תהלים ב, ז) אספרה אל חוק וגו’ אני היום ילדתיך (תהלים ב, ח) שאל ממני ואתנה גוים נחלתך וכיון שראה משיח בן יוסף שנהרג אומר לפניו רבש”ע איני מבקש ממך אלא חיים אומר לו חיים עד שלא אמרת כבר התנבא עליך דוד אביך שנאמר חיים שאל ממך נתתה לו וגו’

“The Sages taught: To Messiah ben David, who is destined to be revealed swiftly in our time, the Holy One, Blessed be He, says: Ask of Me anything and I will give you whatever you wish, as it is stated: “I will tell of the decree; the L-rd said unto me: You are My son, this day have I begotten you, ask of Me, and I will give the nations for your inheritance,and the ends of the earth for your possession” (Psalms 2:7-8). Once the Messiah ben David saw Messiah ben Yosef, who was killed, he said to the Holy One, Blessed be He: Master of the Universe, I ask of you only life;that I will not suffer the same fate. The Holy One, Blessed be He, says to him: Life? Even before you stated this request, your father, David, already prophesied about you with regard to this matter precisely, as it is stated: “He asked life of You, You gave it to him; even length of days for ever and ever” (Psalms 21:5).”
Sukkah 52a, The William Davidson Talmud, Sefaria.org [3]

79. Psalm 2:9

Psalm 2.9 will be referred to in our remarks on Psalm 110.

80. Psalm 2:12 - Kiss the Son

“Kiss the son – Behold and serve the L-rd in contrast to. . .Kiss the son against his anointed; and behold the interpretation ‘How pure and also how pure my insides’ (Proverbs 31:2); and it is also written ‘you are my son.’ It is a custom in the nations of the world to place their hands under the hand of the king as the brother of Solomon or the slave under the thigh of his master or to kiss the king. This is the custom in India to this day.”

Ibn Ezra on Psalm 2:12, Sefaria.org

“Kiss the son: – as (in the verse) “and he kissed all his brethren” (Gen. 45:15). And (the word) בר (bar) is the same as בן (ben); and so “What, my son (בני)? “; and “what, O son (בר) of my womb?” (Prov. 31:2). Or it may be interpreted by “the pure (ברי) of heart” (Ps. 73:1). If its meaning is “son,” this will be its interpretation: Kiss this son whom G-d has called “son,” as He says (above): You are My son. And the command is Kiss, because it is the custom for a servant to kiss the hand of the master. And if its meaning is “pure,” its interpretation is, “What have I to do with you, for I am pure in heart and there is no wickedness in me that ye should come and fight against me? Your duty is to kiss me and to confess that I am king by the command of G-d.” And בר may also be fittingly interpreted from (the verse) “Choose (ברו) you a man for you” (1 Sam. 17:8), upon the analogy of “Saul the chosen of the L-rd” (2 Sam. 21:6).”

Radak on Psalm 2:12, Sefaria.org [10]

“[In another comment the verse is read ‘Do homage to the Son’] (Ps. 2:12). What parable fits here? That of a king who became angry at the inhabitants of a certain city, and the inhabitants of the city went and pleaded with the king’s son to mollify the king. So he went and mollified his father. . . the inhabitants of the city were about to sing of homage to the king. But the king said to them: “Is it to me that you would sing a song of homage? Go and sing the song of homage to my son: Had it not been for him, I would long ago have destroyed the inhabitants of this city.” Likewise, when the peoples of the earth…will be about to sing a song of homage to the Holy One, blessed be He, the Holy One, blessed be He, will say: “Is it to Me that you would sing a song of homage? Go and sing it to Israel. Had it not been for them, the earth would not have endured for a single hour…”

Midrash Tehillim on Psalm 2:12, translated by William Braude, Yale University Press pg. 47

“What is his name, and what is the name of his son, if you know? (Proverbs 30:4). That name is well-known: YKVK Tseva’ot is His Name (Isaiah 47:4). The name of his son – Israel is His name, as it is written: ‘My son, My firstborn, is Israel’ (Exodus 4:22). All the keys of faith dangle from this Israel, and He glorifies Himself, saying, “YKVK said to me, “You are My son’ (Psalm 2:7). Certainly so, for Father and Mother have crowned Him and blessed Him with many blessings, and commanded all: Kiss the son (ibid., 12) – kiss the hand of this Son. He has, as it were, been given dominion over all, so that all will serve Him…All blessings of above and below reach this Son, adorning Him, and whoever withholds blessings from this Son will have his sins specified before the Holy King – לאם (la-’em) to the Mother, really!”

Zohar 3:191b, Yanuqa, translated by Daniel C. Matt, Pritzker Edition, pg. 292

E. “At that time the Holy One, blessed be He came to him, kissed him, and He said, Faithful Shepherd, you are indeed My son and the son of the Shechinah. Sages and angels, kiss the son. They all rose and kissed him and accepted him as a Rabbi and king over them.”
Zohar, Ki Tetze, Volume 22, Kabbalah Centre International Inc., pg. 272

81. Psalm 16:5

Psalm 16:5 is discussed in Bresheet Rabbah 88, in connection with the cup which Pharaoh's butler saw in his dream. From this the Midrash proceeds to speak of the four cups appointed for the Passover night, and to explain their meaning in various manners, among others, contrasting the four cups of fury, which G-d would make the nations drink, with the four cups of salvation which He would give Israel in the latter days, viz. Psalm 16:5; Psalm 115:13; Psalm 23:5. The expression, Psalm 115:13, rendered ‘the cup of salvation,' is in the original, the cup of salvations' - and is explained as implying on one for the days of the Messiah, and the other for the days of Gog.

82. Psalm 16:9

On verse 9, the Midrash on the passage says: My glory shall rejoice in the King Messiah, Who in the future shall come forth from me, as it is written in Isaiah 4:5: "upon all the glory a covering."' And the Midrash continues my flesh also shall dwell in safety' - i.e. after death, to teach us that corruption and the worm shall not rule over it.

83. Psalm 18:32

The Targum explains this in reference to the works and miracles of the Messiah,

“For because of the miracle and deliverance that you will perform for your Messiah, and for the remnants of your people who will remain, all the Gentiles, nations, and tongues will confess and say, There is no God but the LORD, for there is none besides you; and your people and the house of Israel will say, “There is none mighty except our God.”
Aramaic Targum to Psalms 18:32, Sefaria.org

84. Psalm 18:50

In Jerusalem Talmud (Berachot 2:4, p.5a), and in the Midrash on Lamentations 1.16, to the Messiah, with this curious remark, implying the doubt whether He was alive or dead: The king Messiah, whether He belongs to the living or the dead, His Name is to be David, according to Psalm 18:50.'

85. Psalm 21:2

Psalm 21:2 (in the Hebrew) - the King there spoken of is explained by the Targum to be King Messiah. The Midrash on the passage identifies him with Isaiah 11:10, on which Rabbi Chanina adds that the object of the Messiah is to give certain commandments to the Gentiles (not to Israel, who are to learn from G-d Himself), according to the passage in Isaiah above quote, adding that the words his rest shall be glorious' mean that G-d gives to the King Messiah from the glory above, as it is said: In Your strength shall the king rejoice,' which strength is a little afterwards explained as the Kingdom (ed. Warsh. p.30 a and b).

יְיָ בְעָשְׁנָךְ יֶחְדֵי מְלַךְ מְשִׁיחָא וּבְפוּרְקָנָךְ כְּמָא יְרַנֵן לַחֲדָא:
תרגום תהלים כ״א:ב׳

“O Lord, in your strength the King Messiah will rejoice, and how greatly will he exult in your redemption!”
Targum to Psalms, translated by Edward M. Cook
“...may the king rejoice with Your strength Our Rabbis (Mid. Ps. 21:1) interpreted it as referring to the King Messiah, but the matter may correctly be interpreted further as referring to David himself, in order to refute the sectarians, who became bold because of it.”
Rashi on Psalm 21:2, Sefaria.org

86. Psalm 21:3

“R. Tanhuma said: The king Messiah will come for no other purpose than to teach the nations of the earth thirty precepts, such as those of the Booth, the Palm-Branch, and the Tefillin. But all the children of Israel will be taught precepts of Torah by the Holy One Himself, blessed be He, for it is said All thy children shall be taught by the Lord (Isa. 59:13). Why not by the Messiah? Because of the Messiah it is said Unto him shall the nations seek.”
Midrash Tehillim, Psalm 21, translated by R’ William Braude, Yale University Press, pg. 293

87. Psalm 21:4

Verse 3 is Messianically applied in the Midrash on the passage. Psalm 21:4 ( in the Hebrew). Only a few lines farther down in the same Midrash, among remarkable Messianic applications, is that of this verse to the Messiah, where also the expression HaShem is a man of war,' and HaShem Tzidkenu,' are applied to the Messiah. Comp. also Shemot Rabbah 8, where it is noted that G-d will crown Him with His own crown.

“A mortal king - one may not wear his crown, yet the Holy One, blessed be He, sets His own crown on the head of the king Messiah, as it is said Thou settest a crown of pure gold on his head (Ps. 21:4). A mortal king - one may not wear his purple, yet the Holy One, blessed be He, puts His honor and majesty upon the king Messiah, as is said, Honor and majesty dost Thou put upon him. (Ps. 21:6). A mortal king - one may not sit on his throne, yet it is written of Solomon, Solomon sat on the throne of the Lord (1 Chron. 29:23). A mortal king - one may not call his viceroy “king”, yet the Holy One, blessed be He, called Moses god, when He said to him See I have made thee a god to Pharaoh'' (Ex. 7:1). God said also to the children of Israel: Ye are gods (Ps. 82:6). . . God will call the king Messiah after His own name, for it is said of the king Messiah This is the name whereby he shall be called: The Lord our righteousness (Jer. 23:6). Jerusalem shall also be called after the Lord’s name, for it is said of Jerusalem, The name of the city from that day shall be, The Lord. That shall be her name. (Ezekiel 48:36).”
Midrash Tehillim, Psalm 21, translated by R’ William Braude, Yale University Press, pg. 294.

88. Psalm 21:4

Verse 4 is Messianically applied in Sukkah 52a.

“The Sages taught: To Messiah ben David, who is destined to be revealed swiftly in our time, the Holy One, Blessed be He, says: Ask of Me anything and I will give you whatever you wish, as it is stated: “I will tell of the decree; the Lord said unto me: You are My son, this day have I begotten you, ask of Me, and I will give the nations for your inheritance, and the ends of the earth for your possession” (Psalms 2:7–8). Once the Messiah ben David saw Messiah ben Yosef, who was killed, he says to the Holy One, Blessed be He: Master of the Universe, I ask of you only life; that I will not suffer the same fate. The Holy One, Blessed be He, says to him: Life? Even before you stated this request, your father, David, already prophesied about you with regard to this matter precisely, as it is stated: “He asked life of You, You gave it to him; even length of days for ever and ever” (Psalms 21:5).”
Sukkah 52a, The William Davidson Talmud, Sefaria.org

חיים שאל. ארז״‎ל כאשר יראה משיח בן דוד שנהרג משיח בן יוסף ישאל אז על החיים וה׳‎ יבטיחו עליו:
מצודת דוד על תהילים כ״א:ה:א

חַיִּים שָׁאַל תנו רבנן משיח בן דוד שעתיד להגלות במהרה בימינו אומר לו הקב"ה שאל ממני דבר ואתן לך שנאמר אספרה אל חוק וגו' אני היום ילדתיך שאל ממני ואתנה גוים נחלתך וכיון שראה משיח בן יוסף שנהרג אומר לפניו רבש"ע איני מבקש ממך אלא חיים אומר לו חיים עד שלא אמרת כבר התנבא עליך דוד אביך שנאמר חיים שאל ממך נתתה לו וגו': (סוכה נב ע"א)
תורה תמימה על תהילים כ״א:ה:א

89. Psalm 21:6

Psalm 21:6 (in the Hebrew). Yalkut on Numbers 27:20 (vol. i. p.248 a, line 10 from the bottom) applies to the glory of the King Messiah, immediately quoting the second clause in proof of its Messianic application. This is also done in the Midrash on the passage. But perhaps one of the most remarkable applications of it is in Bamidbar Rabbah 15, where the passage is applied to the Messiah.

What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.²⁰ See PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” And He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written [about the Holy One, blessed be He], (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Yeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself [two silver trumpets].”
Bamidbar Rabbah 15:13, Sefaria.org
“Glory and great worship shall You lay upon him (Ps. 21:6) means that You, O God, lays a master’s glory and a disciple’s great worship upon the king Messiah. . . R. Berechiah said in the name of R. Samuel: One reads of the king Messiah that One, like the son of man . . . Came to the Ancient of days, and they brought him near before Him (Dan. 7:13), but in another verse God said, I will cause him to draw near, and he shall approach unto Me (Jer. 30:21). How to reconcile the two? Angels will bring the king Messiah to the outer edge of their encampment, and then the Holy One, blessed be He, will reach out His hand and bring the king Messiah near to Him.”
Midrash Tehillim, Psalm 21, translated by R’ William Braude, Yale University Press, pg. 296

90. Psalm 21:8

Finally in Psalm 21:8 (in the Hebrew), the expression ‘king' is applied in the Targum to the Messiah.

מְטוּל דִמְלַךְ מְשִׁיחָא סַבִּיר בַּיָי וּבְחִסְדָא דְעִלָאָה לָא יְזוּעַ:
תרגום תהלים כ״א:ח׳

A. “Because the King Messiah hopes in the Lord; and through the favor of the Most High he is not shaken.”
Targum to Psalm 21:8, translated by Edward M. Cook

91. Psalm 21:4

On the whole, then, it may be remarked that Psalm 21, was throughout regarded as Messianic.

92. Psalm 22:1

“(Ps. 22:1) “the first rays of light before the dawn” — In this Psalm we find: “my G-d, why have you forsaken me,” which was the prayer of Queen Esther who was from the line of Mashiach ben Yosef…Our Sages said that the redemption of Israel will come about like the first rays of light before the dawn. They were referring to the beginning of the Redemption (at’chalta d’Geulah), the mission of Mashiach ben Yosef. “

Kol HaTor 2:8, Translated by Yechiel bar Lev and K. Skaist

93. Psalm 22:8

On Psalm 22:8 (in the Hebrew) a remarkable comment appears in Yalkut on Isaiah 60:, applying this passage to the Messiah (the second, or son of Ephraim), and using almost the same words in which the Evangelists describe the mocking behaviour at the execution stake.

“Ephraim is a darling son to Me . . . My heart yearns for him, in mercy I will have mercy upon him, says the L-rd (Jeremiah 31:20). Why does the verse speak twice of mercy: “In mercy I will have mercy upon him?” One mercy refers to the time when he will be shut up in prison, a time when the nations of the world will gnash their teeth at him every day, wink their eyes at one another in derision of him, nod their heads at him in contempt, open wide their lips to guffaw, as is said “All they that see me laugh me to scorn; they shoot out the lip, they shake the head (Psalm 22:8); My strength is dried up like a potsherd; and my tongue cleaves to my throat; and you lay me in the dust of death (Psalm 22:16). Moreover, they will roar over him like lions, as is said “They open wide their mouths against me, as a ravening and roaring lion. I am poured out like water, and all my bones are out of joint; my heart has become like wax; it is melted in my inmost parts (Psalm 22:14-15).”

Pesikta Rabbati 37.1, Translated by William G. Braude, Yale University Press, pg. 686-687

94. Psalm 22:15

Psalm 22:15 (16 in the Hebrew). There is a similarly remarkable application to the Messiah of this verse in Yalkut.

“During the seven-year period preceding the coming of the son of David, iron beams will be brought low and loaded upon his neck until the Messiah’s body is bent low. Then he will cry and weep, and his voice will rise to the very height of heaven, and he will say to G-d: ‘Master of the universe, how much can my strength endure? How much can my spirit endure? How much my breath before it ceases? How much can my limbs suffer? Am I not flesh and blood?’ It was because of the ordeal of the son of David that David wept, saying ‘My strength is dried up like a potsherd’(Ps. 22:16). During the ordeal of the son of David, the Holy One, blessed be He, will say to him: ‘Ephraim, My true Messiah, long ago, ever since the six days of creation, you took this ordeal upon yourself. At this moment, your pain is like my pain’ . . . At these words, the Messiah will reply: ‘Now I am reconciled. The servant is content to be like his Master.”

Pesikta Rabbati, Piska 36.2, Translated by William G. Braude, Yale University Press, pg. 680-681

“In the month of Nisan, the Patriarchs will arise and say to the Messiah: “Ephraim, our true Messiah, you are greater than we are because you suffered for the iniquities of our children; and terrible ordeals befell you, such ordeals as did not befall earlier generations or later ones; for the sake of Israel you became a laughingstock and a derision among the nations of the earth, and sat in darkness, in thick darkness, and your eyes saw no light, and your skin cleaved to thy bones, and you body was as dry as a piece of wood; And your eyes grew dim from fasting, and your strength was dried up like a potsherd – All of these afflictions on account of the iniquities of our children…the Holy One, Blessed be He, will lift the Messiah up to the heaven of heavens, and cloak him in something of the splendor of His own glory…”

Pesikta Rabbati, Piska 37.1, translated by R’ William Braude, Yale University Press, Pages 685-686

95. Psalm 23:5

The promise in Psalm 23:5 is referred to in Bamidbar Rabbah 21 to the spreading of the great feast before Israel in the latter days.

96. Psalm 31:19

Psalm 31:19 (20 in the Hebrew) is in the Midrash applied to the reward that in the latter days Israel would receive for their faithfulness. Also in Pesikta, p.149 b, to the joy of Israel in the presence of the Messiah.

97. Psalm 36:9 -

“In Your light shall we see light,' is applied to the Messiah in Yalkut on Isaiah 60. (vol. 2p.56 c, line 22 from the bottom).

98. Psalm 40:7 -

The application of Psalm 40:7 to the Messiah has already been noted in our remarks on Genesis 4:25.

99. Psalm 43:3

“The King Messiah, who is compared to light, as it is stated (below 132:17): “I have set up a lamp for my anointed,” and Elijah the prophet, who is true, a faithful prophet.”
Rashi on Psalm 43:3, Judaica Press

100. Psalm 45:3 -

Psalm 45: is throughout regarded as Messianic. To begin with; the Targum renders verse 2 (3 in the Hebrew): Your beauty, O King Messiah, is greater than that of the sons of men.'

שׁוֹפְרָךְ מַלְכָּא מְשִׁיחָא עֲדִיף מִבְּנֵי נְשָׁא אִתְיְהֵיב רוּחַ נְבוּאָה
בְסִפְוָתָךְ מְטוּל כֵּן בֵּרְכִנָךְ יְיָ לְעָלְמָא:
תרגום תהלים מ״ה:ג

“Your beauty, O King Messiah, is greater than the sons of men; the spirit of prophecy has been placed on your lips; because of this the Lord has blessed you forever.”
Targum to Psalm 45:3, translated by Edward M. Cook

101. Psalm 45:4 -

Verse 4 (in the Hebrew) is applied in the Talmud (Shabbat 63a) to the Messiah, although other interpretations of that verse immediately follow.

“Gird your sword on your thigh, O champion; your glory and your brilliance is to kill kings as well as rulers.”
Targum to Psalm 45:4, translated by Edward M. Cook
“Gird a sword on your thigh to wage the war of Torah, and that is your majesty and that is your glory.”
Rashi on Psalm 45:4, Sefaria.org

הודך והדרך. והחרב תהיה הודך והדרך אע"פ שימות
המשיח יהיה שלום בתחילת מלכותו תהיה מלחמת גוג מגוג:
רד"ק על תהילים מ״ה:ד:ג

טעם גבור – אתה הגבור או יחסר כ"ף כדרך: ויקרא אריה שהוא כאריה, או יהיה חסר כ"ף בראיה גמורה וזה הוא הודך.
אבן עזרא על תהילים מ״ה:ד:ב

102. Psalm 45:6 -

The application of verse 6 (7 in the Hebrew), to the Messiah in a MS. copy of the Targum has already been referred to in another part of his book, while the words, 'Your throne is for ever and ever' are brought into connection with the promise that the sceptre would not depart from Judah in Bresheet Rabbah 99, ed. Warsh. p.178 b, line 9 from the bottom.

103. Psalm 45:7 -

On verse 7 the Targum though not in the Venice edition (1568), has: you O King Messiah because you lovest righteousness,' &c. Comp. Levy, Targum. Wörterb. vol. 2p.41 a.

The Midrash on the Psalm deals exclusively with the inscription (of which it has several and significant interpretations) with the opening words of the Psalm, and with the words (ver.16), Instead of Your fathers shall be Your children,' but at the same time it clearly indicates that the Psalm applies to the latter, or Messianic, days.

104. Psalm 50:2 -

Sifré (p.143 a) notes that four times G-d would appear, the last being in the days of King Messiah.

105. Psalm 60:7 -

Psalm 60:7. Bamidbar Rabbah on Numbers 7:48, Parash.14 (ed. Warsh p.54 a) contains some very curious Haggadic discussion on this verse. But it also broaches the opinion of its reference to the Messiah.

106. Psalm 61:7 -

Psalm 61:7 (in the Hebrew). you shalt add days to the days of the king,' is rendered by the Targum: you shalt add days to the days of King Messiah.' There is a curious gloss on this in Pirké de'Rebbi Eliezer 19 (ed. Lemberg, p.24 b), in which Adam is supposed to have taken 70 of his years, and added them to those of King David. According to another tradition, this accounts for Adam lived 930 years, this is 70 less than 1,000, which constitute before G-d one day, and so the threat had been literally fulfilled: In the day you eatest thereof, you shall die.

“You will add days to the age to come, the days of the King Messiah; his years are like the generations of this age and the generations of the age to come.”
Targum to Psalm 61:7, translated by Edward M. Cook

107. Psalm 61:9 -

Psalm 61:9 (in the Hebrew). The expression, 'that I may daily perform my vows,' is applied in the Targum to the day in which the Messiah is anointed King.

“Therefore will I praise your name forever, when I pay my vows in the day of the redemption of Israel, and in the day the King Messiah is anointed to be king.”
Targum to Psalm 61:9, translated by Edward M. Cook

108. Psalm 68:32 -

Psalm 68:32 (in the Hebrew). On the words Princes shall come out of Egypt,' there is a very remarkable comment in the Talmud (Pesachim 118b) and in Shemot Rabbah on Exodus 26:15 (ed. Warsh. p.50 b), in which we are told that in the latter days all nations would bring gifts to the King Messiah, beginning with Egypt. And lest it be thought that He (Messiah) would not accept it from them, the Holy One says to the Messiah: Accept from them hospitable entertainment,' or it might be rendered, Accept it from them; they have given hospitable entertainment to My son.'

109. Psalm 72:1 -

This Psalm also was viewed by the ancient Synagogue as throughout Messianic, as indicated by the fact that the Targum renders the very first verse: Give the sentence of Your judgment to the King Messiah, and Your justice to the Son of David the King,' which is re-echoed by the Midrash on the passage (ed. Warsh. p.55 b) which applies it explicitly to the Messiah, with reference to Isaiah 11:1. Similarly, the Talmud applies ver.16 to Messianic times (in a very hyperbolical passage, Shabbat 30 b, line 4 from the bottom). The last clause of verse 16 is applied, in Ketubot 111 b, line 21 from top, and again in the Midrash on Ecclesiastes i.9, to the Messiah sending down manna like Moses.

“Composed by Solomon, uttered in prophecy. O God, give your just rulings to the King Messiah, and your righteousness to the son of King David.”
Targum to Psalm 61:9, translated by Edward M. Cook

110. Psalm 72:17 -

In Sanhedrin 98b; Pesachim 54a; Nedarim 39b, the various names of the Messiah are discussed, and also in Bresheet Rabbah 1; in Midrash on Lamentations 1:16, and in Pirké de'Rebbi Eliezer 3. One of these is stated to be Yinnon, according to Psalm 72:17.

“Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name ofMessiah. . . The name of Messiah was created before the world was created, as it is written in the chapter discussing the Messiah: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world.”
Pesachim 54a, The William Davidson Talmud, Sefaria.org
The school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [yinnon] as long as the sun; and may men bless themselves by him” (Psalms 72:17)
Sanhedrin 98b, The William Davidson Talmud, Sefaria.org
“and his origin is from of old (Micah 5:2)—“Before the sun his name is Yinnon” (Ps. 72:17).
Rashi on Micah 5:1, Sefaria.org

111. Psalm 72:8 -

Verse 8 is applied in Pirké de'Rebbi Eliezer 11, to the Messiah. Yalkut (vol. 2) on Isaiah 55:8 (p.54 c), speaks of the other Redeemer as the Messiah, applying to him Psalm 72:8.

112. Psalm 72:10 -

In commenting on the meeting of Jacob and Esau, the Midrash Bresheet Rabbah (78, ed. Warsh. p.141 b) remarks that all the gifts which Jacob gave to Esau, the nations of the world would return to the King Messiah - proving it by a reference to Psalm 72:10; while in Midrash Bamidbar R.13 it is remarked that as the nations brought gifts to Solomon, so they would bring them to the King Messiah.

In the same place, a little higher up, Solomon and the Messiah are likened as reigning over the whole world, the proof passages being, besides others, Psalm 72:8, Daniel 7:13, and 2:35.

113. Psalm 80:16 -

On the application to the Messiah of verse 16 we have already spoken, as also on that of verse 17.

וְעוֹבָרָא דִי נְצִיבַת יְמִינָךְ וְעַל מַלְכָּא מְשִׁיחָא דְחַיֵלְתָּא לָךְ:

And the branch that your right hand planted, and the King Messiah whom you made mighty for yourself.”
Targum to Psalm 80:16, translated by Edward M. Cook

114. Psalm 80:18 -

(in the Hebrew 18). The Targum paraphrases the Son of Man' by King Messiah.'

תְּֽהִי־יָ֭דְךָ עַל־אִ֣ישׁ יְמִינֶ֑ךָ עַל־בֶּן־אָ֝דָ֗ם אִמַּ֥צְתָּ לָּֽךְ׃

“Grant Your help to the son of man at Your right hand, the one You have taken as Your own.”

115. Psalm 89:22-25 -

(23-26 in the Hebrew). In Yalkut on Isaiah 60:1 (vol. 2p.56 c) this promise is referred to the future deliverance of Israel by the Messiah.

116. Psalm 89:27 -

Again, verse 27 (28 in the Hebrew) is applied in Shemot Rabbah 19, towards the end, to the Messiah, special reference being made to Exodus 4:22, Israel is My first-born son.'

117. Psalm 89:52 -

Verse 51 (52 in the Hebrew). There is a remarkable comment on this in the Midrash on the inscription of Psalm 18: (ed. Warsh. p.24 a, line 2 from the bottom), in which it is set forth that as Israel and David did not sing till the hour of persecution and reproach, so when the Messiah shall come - speedily, in our days' - the song will not be raised until the Messiah is put to reproach, according to Psalm 89:52 (51), and till there shall fall before Him the wicked idolaters referred to in Daniel 2:42, and the four kingdoms referred to in Zechariah 14:2. In that hour shall the song be raised, as it is written Psalm 98:1.

“For your enemies have scorned, O Lord, for they have scorned the delay of the footsteps of your Messiah, O Lord.”
Targum to Psalm 89:52, translated by Edward M. Cook

118. Psalm 89:53 -

In the Midrash on Song of Songs 2:13 it is said: If you see one generation after another blaspheming, expect the feet of the King Messiah, as it is written, Psalm 89:53.

119. Psalm 90:15 -

Psalm 90:15. The Midrash (ed. Warsh. p.67 b) remarks: The days wherein you hast afflicted us - that is, the days of the Messiah. Upon which follows a discussion upon the length of days of the Messiah, R. Eliezer holding that they are 1,000 years, quoting the words as yesterday,' one day being 1,000 years. R. Yehoshua holds that they were 2,000 years, the words the days' implying that there were two days. R. Berechiah holds that they were 600 years, appealing to Isaiah 65:22,because the root of the tree perishes in the earth in 600 years. R. José thinks that they are 60 years, according to Psalm 72:5, the words throughout all generations' (dor dorim) being interpreted: Dor = 20 years; Dorim = 40 years: 20 + 40 = 60. R. Akiba says: 40 years, according to the years in the wilderness. The Rabbis say: 354 years, according to the days in the lunar year. R. Abahu thinks 7,000 years, reckoning the 7 according to the days of the bridegroom.

120. Psalm 90 -

On Psalm 90 the Midrash concludes by drawing a contrast between the Temple which men built, and which was destroyed, and the Temple of the latter or Messianic days, which G-d would build, and which would not be destroyed.

121. Psalm 92:8,11,13 -

Messianically interpreted in Pirkéi de'Rebbe Eliezer 19. In the Midrash on verse 13, among other beautiful applications of the figure of the Psalm, is that to the Messiah the Son of David. The note of the Midrash on the expression like a cedar of Lebanon,' as applied to Israel, is very beautiful, likening it to the cedar, which, although driven and bent by all the winds of heaven, cannot be rooted up from its place.

122. Psalm 95:7

“Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher.The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings [shalom] to you, bar Leva’i.Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

123. Psalm 115:7 -

In Shemot Rabbah 25 and in the Midrash on Song of Songs 5:2 (ed. Warsh. p.26 a), it is noted that, if Israel did penitence only one day [or else properly observed even one Sabbath], the Messiah the Son of David would immediately come. [The whole passage from which this reference is taken is exceedingly interesting. It introduces G-d as saying to Israel: My son, open to Me a door of repentance only as small as a needle's eye, and I will open to you doors through which carriages and wagons shall come in. It almost seems a counterpart to the Saviour's words (Revelation 3:20): Behold, I stand at the door and knock; if any man hear My voice and open the door, I will come in to Him.'] Substantially the same view is taken in Sanhedrin 98a, where the tokens of the coming of the Messiah are described - and also in Jerusalem Taanit 64a.

124. Psalm 102:17 -

Psalm 102:17 (in the Hebrew) is applied in Bresheet Rabbah 56 (ed. Warsh. p.104 b) to Messianic times.

125. Psalm 106:44 -

On this there is in the Midrash a long Messianic discussion, setting forth the five grounds on which Israel is redeemed: through the sorrows of Israel through prayer, through the merits of the patriarchs, through repentance towards G-d, and in the time of the end.'

126. Psalm 110 -

Psalm 110 is throughout applied to the Messiah. To begin with, it evidently underlies the Targumic of ver.4. Similarly, it is propounded in the Midrash on Psalm 2(although there the chief application of it is to Abraham). But in the Midrash on Psalm 18:36, Psalm 110: verse 1, Sit you at My right hand' is specially applied to the Messiah, while Abraham is said to be seated at the left.

“A Psalm by David. HaShem says to my master, ‘Sit at my right hand, until I make your enemies your footstool for your feet.’ HaShem will send forth the rod of your strength out of Zion. Rule in the midst of your enemies. Your people offer themselves willingly on the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth. HaShem has sworn, and will not change his mind: You are a priest forever in the order of Melchizedek. The L-rd is at your right hand. He will crush kings on the day of his wrath. He will judge among the nations. He will heap up dead bodies. He will crush the ruler of the whole earth. He will drink from the brook in the way; therefore he will lift up his head.”
Psalms 110:1-7

“Now while the Pharisees were gathered together, Yeshua asked them a question, saying, '' What do you think of the Messiah? Whose son is he? They said to him, ‘Of David’. He said to them, How then does David in the Spirit call him ‘L-rd’, saying, ‘HaShem said to my L-rd, sit on my right hand, until I make your enemies a footstool for your feet?’ If then David calls him ‘L-rd’, how is he his son? No one was able to answer him a word, nor did any man dare ask him any more questions from that day forth.”

Matthew 22:41-46

“R. Hana b. Liwai said: Shem, [Noah’s] eldest son, said to Eliezer [Abraham’s servant], ‘When the kings of the east and west attacked you, what did you do?’ He replied, ‘The Holy One, blessed be He, took Abraham and placed him at His right hand, and they [G-d and Abraham] threw dust which turned to swords and chaff which turned to arrows, as it is written, ‘A Psalm of David. HaShem said unto my master, ``Sit at my right hand, until I make your enemies your footstool.”
Sanhedrin 108b, Soncino Press Edition

The Midrash Rabbah follows this interpretation,

“R. Ishmael and R. Akiba [reasoned as follows]. R. Ishmael said: ‘Abraham was a High Priest, as it says, ``The L-rd has sworn, and will not repent: You are a priest forever after the manner of Melchizedek (Psalm 110:4).”

Genesis Rabbah 46:5, Soncino Press Edition
Cf. Genesis Rabbah 55:6, 55:7, Leviticus Rabbah 25:6, Deuteronomy Rabbah 2:7, Midrash Tanchuma

“These are the two anointed ones, that stand by the L-rd of the whole earth (Zechariah 4:14). This is a reference to Aaron and the Messiah, but I cannot tell which is the more beloved. However, from the verse, The L-rd has sworn and will not repent: ‘You are a priest forever after the manner of Melchizedek (Psalm 110:4), one can tell that the Messianic King is more beloved than the righteous priest.”

Avot d’Rabbi Natan, The Fathers According to Rabbi Nathan,Chapter 34, Translated by Judah Goldin, Yale University Press, pg. 137-138

Numbers Rabbah says,

“[Aaron’s] staff was held in the hand of every king until the Temple was destroyed, and then it was [divinely] hidden away. That same staff also is destined to be held in the hand of the King Messiah (may it be speedily in our days!); as it says, ``The staff of your strength, the L-rd will send out of Zion: Rule in the midst of your enemies (Psalm 110:2).”

Numbers Rabbah 28:23, Soncino Press Edition, cf. Genesis Rabbah 85:9

The text Tefilat R’ Shimon bar Yochai states,

“The Holy One, blessed be He, will fight on behalf of Israel. He will say to the Messiah, “Sit at My right hand” (Psalm 110:1), and the Messiah will say to Israel, “Assemble yourselves and ‘stand aside and witness the L-rd’s deliverance’!” (Exodus 14:13). Immediately the Holy One, blessed be He, will go forth and do battle with them, as Scripture promises: “The L-rd will go forth and do battle with those nations” (Zechariah 14:3), and it is recorded in Scripture: “At that time I will bring you, and at that time I will gather you; for I will make you famous and an object of praise for all the peoples of the earth” (Zephaniah 3:20).’ Amen! May that time and that occasion be soon!

Tefilat R’ Shimon bar Yochai, translated by John C. Reeves [4]

This exact scenario plays out in Otot HaMashiach, where Armilus (the Antichrist), attacks Israel,

“Armilos will hear that a king has arisen for Israel, and he will say: ‘How long will this despicable and contemptible nation behave this way?’ He will immediately muster all the forces of the nations of the world and come to do battle with the L-rd’s Messiah. Then the Holy One, blessed be He, will deem it unnecessary for him (i.e., the Messiah) to engage in battle. Instead, He will say to him: ‘Remain by My right hand!’ (Psalm 110:1), and He will inform Israel: ‘Stand still and behold the L-rd’s deliverance which He effects for you today!’ (Exodus 14:13).”

Otot HaMashiach, translated by John C. Reeves [5]

The Midrash Alpha Betot states,

“[G-d says:] “Ephraim, My firstborn, you sit on My right until I subdue the army of the hosts of G-d and Magog, your enemies, under your footstool . . .”

Midrash Alpha Betot 2:438-42, cited in the Messiah Texts, Raphael Patai

The incredibly fascinating book by R’ Hillel Shklover, the disciple of the Vilna Gaon, entitled Kol HaTor (The Voice of the Turtledove), links this via notarikon(acrostic) to Mashiach ben Yosef,

יָדִין בַּ֭גֹּויִם מָלֵא גְוִיֹּות

“He will judge the nations filled with corpses (Psalm 110:6) – The entire Psalm, beginning with “Sit on my right” was said about Mashiach ben Yosef, whose name is hinted at in the initial letters יָדִין בַּ֭גֹּויִם מָלֵא גְוִיֹּות going from left to right. . .”

Kol HaTor 2.61, translated by Rabbi Yechiel Bar Lev and K. Skaist, YedidNefesh.com

“R. Yudan said in the name of R. Hama: In the time-to-come, when the Holy One, blessed be He, seats the L-rd Messiah at His right hand, as is said The L-rd says to my L-rd: “Sit at My right hand” (Psalm 110:1), and seats Abraham at His left, Abraham’s face will turn pale, and he will say to the L-rd: “My son’s son sits at the right, and I at the left!” Thereupon the Holy One, blessed be He, will comfort Abraham, saying: “Your son’s son is at My right, but I, in a manner of speaking, am at your right”: The L-rd [is] at your right hand (Psalm 110:5).”

Midrash Tehillim 18.29, translated by William G. Braude, Yale University Press Edition, pg. 261

127. Psalm 110:2 - The Rod of Your Strength

Verse 2, The rod of Your strength.' In a very curious mystic interpretation of the pledges which Tamar had, by the Holy Spirit, asked of Judah, the seal is interpreted as signifying the Kingdom, the bracelet as the Sanhedrin, and the staff as the King Messiah, with special reference to Isaiah 11: and Psalm 110:2 (Beresh. R.85, ed. Warsh. p.153 a) Similarly in Bamidbar. R.18, last line, the staff of Aaron, which is said to have been in the hands of every king till the Temple was destroyed, and since then to have been hid, is to be restored to King Messiah, according to this verse; and in Yalkut on this Psalm (vol. 2 Par.869, p.124 c) this staff is supposed to be the same as that of Jacob with which he crossed Jordan, and of Judah, and of Moses, and of Aaron, and the same which David had in his hand when he slew Goliath, it being also the same which will be restored to the Messiah.

128. Psalm 110:7 -

Verse 7 is also applied in Yalkut to Messianic times, when streams of the blood of the wicked should flow out, and birds come to drink from that flood.

129. Psalm 116:9 -

In Bresheet Rabbah 96 is supposed to indicate that the dead of Israel would live first in the days of the Messiah.

130. Psalm 116:13 -

has already been commented upon.

131. Psalm 119:33 -

The Midrash remarks that there were three who asked for the wisdom of G-d: David, Solomon, and the King Messiah, the latter according to Psalm 72:1.

132. Psalm 120:7 -

Is applied to the Messiah in the Midrash, the first clause being brought into connection with Isaiah 57:19, with reference to the Messiah's dealings with the Gentiles, the resistance being described in the second clause, and the result in Psalm 2:9.

133. Psalm 121:1 -

Psalm 121:1 is applied in Tanchuma (Par. Toldot 14, ed. Warsh. p.37 b. See also Yalkut, vol. 2:878, p.127 c) to the Messiah, with special reference to Zechariah 4:7 and Isaiah 52:7.

134. Psalm 126:2 -

Psalm 126:2. In Tanchuma on Exodus 15:1. (ed. Warsh. p.87 a) this verse is applied to Messianic times in a rapt description, in which successively Isaiah 60:5, Isaiah 58:8, Isaiah 35:5, 6, Jeremiah 31:13, and Psalm 126:2, are grouped together as all applying to these latter days.

135. Psalm 132:17

שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתי נר לִמְשִׁיחִי

“The King Messiah, who is compared to light, as it is stated (below 132:17): “I have set up a lamp for my anointed,” and Elijah the prophet, who is true, a faithful prophet.”
Rashi on Psalm 43:3, Judaica Press

136. Psalm 132:18

The promise in Psalm 132:18 is applied in Pirkéi de'Rebbe Eliezer 28 to Messianic times, and verse 14 in Bresheet Rabbah 56.

137. Psalm 133:3 -

So is Psalm 133:3 in Bresheet Rabbah 65 (p.122 a), closing lines.

138. Psalm 142:5 -

The words in Psalm 142:5 are applied in Bresheet Rabbah 74 to the resurrection of Israel in Israel in the days of Messiah.

Proverbs

139. Proverbs 6:22 -
The words, When you awake,' in Proverbs 6:22 are Messianically applied in Sifré on Deuteronomy (ed. Friedmann, p.74 b).

140. Proverbs 10:25 -

“The soul of Mashiach preceded the world. It is the root of the souls of Israel, and the entire Creation, for “The entire universe was only created to attend him” (Berakhot 6b) and “The Tzaddik is the foundation of the world” (Proverbs 10:25).”
R’ Yitzhak Breiter, The Seven Pillars of Faith, Seventh Pillar: The Tzaddik, Breslov.org [12]

Ecclesiastes

141. Ecclesiastes 1:9 -

In Midrash on Ecclesiastes 1:9 it is shown at great length that the Messiah would re-enact all the miracles of the past.

142. Ecclesiastes 1:11 -

The last clause of Ecclesiastes 1:11 is applied to the days of the Messiah in the Targum.

143. Ecclesiastes 7:24 -

Ecclesiastes 7:24 is thus paraphrased in the Targum: Behold, it is remote from the sons of men that they should know what was done from the beginning of the world, but a mystery is the day of death - and the day when shall come King Messiah, who can find it out by his wisdom?'

144. Ecclesiastes 11:8 -

In the Midrash on Ecclesiastes 11:8 it is noted that, however many years a man might study, his learning would be empty before the teaching of the Messiah. In the Midrash on Ecclesiastes 12:1 it is noted that the evil days are those of the woes of Messiah.

Song of Songs

145. Song of Songs 1 -

Canticles. Here we have first the Talmudic passage (Sheb.35 b) in which the principle is laid down, that whenever throughout that book Solomon is named, except in chap. 8:12, it applies, not to Solomon, but to Him Who was His peace (there is here a play on these words, and on the name Solomon).

146. Song of Songs 1:8 -

To Song of Songs 1:8 the Targum makes this addition: They shall be nourished in captivity, until the time that I shall send to them the King Messiah, Who will feed them in quietness.'

147. Song of Songs 1:17 -

So also on verse 17 the Targum contrasts the Temple built by Solomon with the far superior Temple to be built in the days of the Messiah, of which the beams were to be made of the cedars of Paradise.

148. Song of Songs 2:8 -

Song of Songs 2:8, although applied by most authorities to Moses, is by others referred to the Messiah (Song of Songs Rabbah, ed. Warsh., p.15 a, about the middle; Pesikta, ed. Buber, p.47 b). Song of Songs 2:9 is Messianically applied in Pesikta, ed. Buber, p.49, a and b.

149. Song of Songs 2:10 -

The same may be said of verse 10; while in connection with verse 12, in similar application, Isaiah 52:7 is quoted.

150. Song of Songs 2:13 -

In connection with verse 13, in the same Midrash (p.17 a), Rabbi Chiyya bar Abba speaks of a great matter as happening close to the days of the Messiah, viz., that the wicked should be destroyed, quoting in regard to it Isaiah 4:3.

151. Song of Songs 3:11 -

Song of Songs 3:11, the day of his espousals.' In Yalkut on the passage (vol. 2p.178 d) this is explained: the day of the Messiah, because the Holy One, blessed be His name, is likened to a bridegroom; "as the bridegroom rejoiceth over the bride"' - and the day of the gladness of his heart,' as the day when the Sanctuary is rebuilt, and Jerusalem is redeemed.

152. Song of Songs 4:5 -

On Song of Songs 4:5 the Targum again introduces the twofold Messiah, the one the son of David, and the other the son of Ephraim.

153. Song of Songs 4:16 -

Song of Songs 4:16. According to one opinion in the Midrash (p.25 b) this applies to the Messiah, Who comes from the north, and builds the Temple, which is in the south. See also Bamidbar Rabbah 13, p.48 b.

154. Song of Songs 5:10 -

On Song of Songs 5:10 Yalkut remarks that He is white to Israel, and red to the Gentiles, according to Isaiah 63:2.

155. Song of Songs 6:10 -

On Song of Songs 6:10 Yalkut (vol. 2p.184 b) has some beautiful observations, first, likening Israel in the wilderness, and G-d's mighty deeds there, to the morning;and then adding that, according to another view, this morning-light is the redemption of the Messiah: For as, when the morning rises, the darkness flees before it, so shall darkness fall upon the kingdoms of this world when the Messiah comes. And yet again, as the sun and moon appear, so will the Kingdom of the Messiah also appear - the commentating going on to trace farther illustrations.

156. Song of Songs 7:6 -

Song of Songs 7:6. The Midrash thus comments on it (among other explanations): How fair in the world to come, how pleasant in the days of the Messiah!

157. Song of Songs 7:13-

On Song of Songs 7:13, the Targum has it: When it shall please G-d to deliver His people from captivity, then shall it be said to the Messiah: The time of captivity is past, and the merit of the just shall be sweet before Me like the odour of balsam.'

158. Song of Songs 8:1 -

Similarly on Song of Songs 8:1, the Targum has it: And at that shall the King Messiah be revealed to the congregation of Israel, and the children of Israel shall say to Him, Come and be a brother to us, and let us go up to Jerusalem, and there suck with you the meaning of the Law, as an infant its mother's breast.'

159. Song of Songs 8:2 -

On Song of Songs 8:2 the Targum has it : I will take you, O King Messiah, and make you go up into my Temple, there you shall teach me to tremble before the L-rd, and to walk in His ways. There we shall hold the feast of leviathan, and drink the old wine, which has been kept in its grapes from the day the world was created, and of the pomegranates and of the fruits which are prepared for the righteous in the Garden of Eden.'

160. Song of Songs 8:4 -

On verse 4 the Targum says: The King Messiah shall say: I adjure you, My people, house of Israel, why should you rise against the Gentiles, to go out of captivity, and why should you rebel against the might of Gog and Magog? Wait a little, till those nations are consumed which go up to fight against Jerusalem, and then shall the L-rd of the world remember you, and it shall be His good will to set you free.'

161. Song of Songs 8:11 -

Chap. 8:11 is applied Messianically in the Talmud (Shebhu.35 b), and so is verse 12 in the Targum.

(It should, however, be remarked that there are many other Messianic references in the comments on the Song of Solomon.)

Isaiah

162. Isaiah 1:25-26 - I Will Restore Your Judges

“Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease to exist from among the Jewish people, and there will be no more autonomous government in Eretz Yisrael, as it is stated: “And I will turn My hand against you and purge away your dross as with lye and take away your base alloy. And I will restore your judges as at the first” (Isaiah 1:25–26).”
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

163. Isaiah 2:4 -

Similarly Isaiah 2:4 is Messianically interpreted in Shabbat 63 a.

164. Isaiah 4:2 -

The Targum distinctly applies to the times of the Messiah,

“At that time shall the Messiah of the Lord be for joy and for glory to those that are escaped, and those that keep the law shall be for greatness and for praise.”
Targum to Isaiah 4:2, translated by CWH Pauli

165. Isaiah 4:4 -

Isaiah 4:4 has been already commented upon in our remarks on Genesis 18:4, 5, and again on Deuteronomy 23:11.

166. Isaiah 4:5-6 -

Verses 5 and 6 are brought into connection with Israel's former service in contributing to, and making the Tabernacle in the wilderness, and it is remarked that in the latter days G-d would return it to them by covering them with a cloud of glory. This, in Yalkut (vol. i. p.99 c), and in the Midrash on Psalm 13:, as also in that on Psalm 16:9.

167. Isaiah 6:13 -

Isaiah 6:13 is referred in the Talmud (Ketubot 112b) to Messianic times.

168. Isaiah 7:21 -

The reference of Isaiah 7:21 to Messianic times has already been discussed in our notes on Genesis 18:7.

169. Isaiah 8:14 -

Isaiah 8:14 is also Messianically applied in the Talmud (Sanhedrin 38a).

170. Isaiah 9:5 -

Isaiah 9:5 is expressly applied to the Messiah in the Targum, and there is a very curious comment in Devarim Rabbah 1 (ed. Warsh., p.4 a) in connection with a Haggadic discussion of Genesis 43:14, which, however fanciful, makes a Messianic application of this passage - also in Bamidbar Rabbah 11.

“The prophet said to the house of David, for unto us a Child is born, unto us a Son is given, and He has taken the law upon Himself to keep it. His name is called from eternity, Wonderful, The Mighty God, who liveth to eternity, The Messiah, whose peace shall be great upon us in His days. The greatness of those who do the law shall be magnified, and to those, that preserve peace. There shall be no end to the throne of David, and of his kingdom, to establish it and to build it in judgment and in righteousness from henceforth, even for ever. By the Word of the Lord of hosts this shall be done.”
Targum to Isaiah 9:5, translated by CWH Pauli

171. Isaiah 9:7 -

Verse 7, Of the increase of his government and peace there shall be no end,' has already been referred to in our comments on Numbers 6:26.

172. Isaiah 10:27 -

Isaiah 10:27 is in the Targum applied to the destruction of the Gentiles before the Messiah. Isaiah 10:34, is quoted in the Midrash on Lamentations 1:16, in evidence that somehow the birth of the Messiah was to be connected with the destruction of the Temple.

“And it shall come to pass at that time, that his dominion shall depart from you, and his yoke from off thy neck, and the nations shall be broken from before the Messiah.”
Targum to Isaiah 10:27, translated by CWH Pauli

173. Isaiah 11 -

Isaiah 11, as will readily be believed, is Messianically interpreted in Jewish writings. Thus, to begin with in the Targum on verses 1 and 6; in the Talmud (Jerusalem Berachot 5 a and Sanhedrin 93b); and in a number of passages in the Midrashim. Thus, verse 1 in Bresheet Rabbah 85 on Genesis 38.18, where also Psalm 110:2 is quoted, and in Bresheet Rabbah 99, ed. Warsh., p, 178 b. In Yalkut (vol. i. p.247 d, near the top), where it is described how G-d had shown Moses all the spirits of the rulers and prophets in Israel, from that time forward to the Resurrection, it is said that all these had one knowledge and one spirit, but that the Messiah had one spirit which was equal to all the others put together, according to Isaiah 11:1.

“And a King shall come forth from the sons of Jesse, and from his children's children the Messiah shall be anointed.”
Targum to Isaiah 11:1, translated by CWH Pauli

174. Isaiah 11:2 -

On the 2nd verse see our remarks on Genesis 1:2, while in Yalkut on Proverbs 3:19-20 (vol. 2p.133 a) the verse is quoted in connection with Messianic times, when by wisdom, understanding, and knowledge the Temple will be built again. On that verse see also pirq. d. R. El.3.

175. Isaiah 11:3 -

On Isaiah 11:3 the Talmud (Sanhedrin 93b) has a curious explanation. After quoting ch. 11:2 as Messianic, it makes a play on the words, of quick understanding,' or scent,' as it might be rendered, and suggest that this word {hebrew} is intended to teach us that G-d has laden Him with commandments and sufferings like millstones ({hebrew}). Immediately afterwards, from the expression He shall not judge after the sight of His eyes, but reprove with equity for the meek of the earth,' it is inferred that the Messiah knew the thoughts of the heart, and it is added that, as Bar Kokhabh was unable to do this, he was killed.

176. Isaiah 11:4 -

Verse 4, he shall smite the earth with the rod of his mouth,' is Messianically applied in the Midrash on Psalm 2:2, and in that on Ruth 2:14 - also in Yalkut on Isaiah 60.

177. Isaiah 11:6 - The Wolf and the Lamb

In the days of the Messiah of Israel peace shall be multiplied in the earth. The wolf shall dwell with the lamb, and the leopard shall dwell with the kid ; and the calf, and the lion, and the fatling together ; and a little sucking child shall be leading them.”
Targum to Isaiah 11:6, translated by CWH Pauli

178. Isaiah 11:7 -

Verse 7 has been already noticed in connection with Exodus 12:2.

179. Isaiah 11:10 -

On verse 10 see our remarks on Genesis 49:10 and Psalm 21:1.

180. Isaiah 11:11 -

Verse 11 is Messianically applied in Yalkut (vol. i. p.31 b and vol. 2:38 a), as also in the Midrash on Psalm 107:2.

181. Isaiah 11:12 -

Verse 12 is Messianically applied in that curious passage in the Midrash on Lamentations 1:2, where it is indicated that, as the children of Israel sinned from {hebrew} to {hebrew}, so G-d would in the latter days comfort them from {hebrew} to {hebrew} (i.e. through the whole alphabet), Scripture passages being in each case quoted.

182. Isaiah 12:3 -

The Messianic application of Isaiah 12:3 is sufficiently established by the ancient symbolic practice of pouring out the water on the Feast of Tabernacles.

183. Isaiah 11:5 -

In connection with Isaiah 11:5 the Midrash on Psalm 118:23 first speak of the wonderment of the Egyptians when they saw the change in Israel from servitude to glory of their Exodus, and then adds, that the words were intended by his Holy Spirit to apply to the wonders of the latter days (ed. Warsh. p.85 b).

184. Isaiah 14:2 -

On Isaiah 14:2, see our comments on Genesis 18:4-5.

185. Isaiah 14:29 -

“Rejoice not, O Philistia, all of ye, because the government that hath made you servile is broken ; because from the children of Jesse shall come forth the Messiah, and His works among you shall be as a flying serpent.”
Targum to Isaiah 14:29, translated by CWH Pauli

Isaiah 14:29, 15:2, 16:1, and 16:5 are Messianically applied in the Targum.

186. Isaiah 16:1 -

“They shall bring tributes to the Messiah of Israel, who shall prevail over those who are in

187. Isaiah 18:5

Isaiah 18:5 is similarly applied in the Talmud (Sanhedrin 98a); and Isaiah 23:15 in Sanhedrin 99a.

“Rabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous [hazalla] kingdom of Rome will cease from the Jewish people, as it is stated: “And He shall sever the sprigs [hazalzallim] with pruning hooks”(Isaiah 18:5). And it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless” (Isaiah 18:7).”
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

188. Isaiah 21:11-12 -

Isaiah 21:11, 12 is in Jerusalem Taanit 64a, and in Shemot Rabbah 18, applied to the manifestation of Messiah.

189. Isaiah 23:8 -

Isaiah 23:8 the Midrash on Ecclesiastes i.7 sees a curious reference to the return of this world's wealth to Israel in Messianic days.

190. Isaiah 23:15 -

Isaiah 23:15 is Messianically applied in the Talmud (Sanhedrin 99a) where the expression 'a king' is explained as referring to the Messiah.

191. Isaiah 24:23 -

Isaiah 24:23 is Messianically applied in the curious passage in Bamidbar Rabbah quoted under Genesis 22:18; also in Bamidbar Rabbah 13 (ed. Warsh. p.51 a).

192. Isaiah 25:8 -

The remarkable promise in Isaiah 25:8 is applied to the times of the Messiah in the Talmud (Moed Katan 28 b), and in that most ancient commentary Siphra, (Yalkut i. p.190 d applies the passage to the world to come). But the most remarkable interpretation is that which occurs in connection with Isaiah 60:1 (Yalkut 2:56 c, line 16 from the bottom), where the passage (Isaiah 25:8) is after an expostulation on the part of Satan with regard to the Messiah, applied to the casting into Gehenna of Satan and of the Gentiles. See also our remarks on Exodus 12:2. In Devarim Rabbah 2, Isaiah 25:8 is applied to the destruction of the yetzer hara and the abolishing of death in Messianic days; in Shemot Rabbah 30 to the time of the Messiah.

193. Isaiah 25:9 -

Verse 9. Tanchuma on Deuteronomy opens with a record of how G-d would work all the miracles, which He had shown in the wilderness, in a fuller manner for Zion in the latter days, the last passage quoted in that section being Isaiah 25:9. (Tanchuma on Deuteronomy ed. Warsh. p.99 a, line 5 from the bottom).

194. Isaiah 26:19 -

Of Isaiah 26:19 there is Messianic application in the Midrash on Ecclesiastes 1:7.

195. Isaiah 27:10 -

Of Isaiah 27:10 Shemot Rabbah 1, and Tanchuma on Exodus 2:5 (ed. Warsh. p.64 b) remark that, like Moses, the Messiah, Who would deliver His own from the worshippers of false G-ds, should be brought up with the latter in the land.

196. Isaiah 27:13 -

Verse 13 is quoted in the Talmud (Rosh HaShanah 11b) in connection with the future deliverance. So also in Yalkut, i. p.217 d, and Pirkéi de'Rebbe Eliezer 31.

197. Isaiah 28:5 -

Isaiah 28:5 is thus paraphrased in the Targum: At that time shall the Messiah of the L-rd of hosts be a crown of joy.'

198. Isaiah 28:16 -

Isaiah 28:16 the Targum apparently applies to the Messiah. At least, so Rashi (on the passage) understands it.

199. Isaiah 30:18 -

Isaiah 30:18 is Messianically applied in Sanh 97 b; verse 15 Jerusalem Taanit 1:1.

200. Isaiah 30:19 -

The expression in Isaiah 30:19, he shall be very gracious unto you,' is applied to the merits of the Messiah in Yalkut on Zephaniah 3:8 (p.84 c).

201. Isaiah 30:25 -

On verse 25 see our remarks on Genesis 18:4.

202. Isaiah 30:26 -

Verse 26 is applied to Messianic times in the Talmud (Pesachim 68a, and Sanhedrin 91b), and similarly in Pirkéi de'Rebbe Eliezer 51, and Shemot Rabbah 50. So also in Bresheet Rabbah12. see our remarks on Genesis 2:4.

A. “It was taught: The light which was created in the six days of Creation cannot illumine by day, because it would eclipse the light of the sun, nor by night, because it was created only to illumine by day. Then where is it? It is stored up for the righteous in the Messianic future, as it says, ‘Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days (Isaiah 30:26).”
Genesis Rabbah 3:6, Soncino Press Edition

203. Isaiah 32:14 -

Isaiah 32:14, 15. On this passage the Midrash of Lamentations 3:49 significantly remarks that it is one of the three passages in which mention of the Holy Spirit follows upon mention of redemption, the other two passages being Is.22, followed by 61:1, and Lamentations 3:49.

204. Isaiah 32:20 -

Isaiah 32:20. The first clause is explained by Tanchuma (Par.1. ed. Warsh. p.4 a, first three lines) to apply to the study of the Law, and the second to the two Messiahs, the son of Joseph being likened to the ox, and the son of David to the ass, accordingly to Zechariah 9:9; and similarly the verse is Messianically referred to in Devarim Rabbah 6 (ed. Warsh. Vol. 3: p.15 b), in a very curious play on the words in Deuteronomy 22:6, 7, where the observance of that commandment is supposed to hasten the coming of King Messiah.

205. Isaiah 35:1 -

Isaiah 35:1. This is one of the passages quoted in Tanchuma on Deuteronomy i.1. (ed.Warsh. p.99 a) as among the miracles which G-d would do to redeem Zion in the latter days. So also is verse 2 in this chapter.

206. Isaiah 35:5-6 -

Repeatedly applied to Messianic times. Thus in Yalkut i.78 c, and 157 a; in Bresheet Rabbah 95; and in Midrash on Psalm 146:8.

207. Isaiah 35:10 -

Verse 10 is equally applied to Messianic times in the Midrash on Psalm 107:1, while at the same time it is noted that this deliverance will be accomplished by G-d Himself, and not either by Elijah, nor by the King Messiah. A similar reference occurs in Yalkut (vol. 2p.162 d), at the close of the Commentary on the Book of Chronicles, where it is remarked that in this world the deliverance of Israel was accomplished by man, and was followed by fresh captivities, but in the latter or Messianic days their deliverance would be accomplished by G-d, and would no more be followed by captivity. See also Shemot Rabbah 15 and 23.

208. Isaiah 40:1 -

Isaiah 40:1 is one of the passages referred to in our note on Isaiah 11:12 and also on Isaiah 35:1.

209. Isaiah 40:2-3 -

The same remark applies to verses 2 and 3.

210. Isaiah 40:5 -

Verse 5 is also Messianically applied in Vayikra Rabbah 1; Yalkut 2:77 b about the middle.

211. Isaiah 40:10 -

On verse 10 Yalkut, in discussing Exodus 32:6 (vol.1, p.108 c) broaches the opinion that in the days of the Messiah Israel would have a double reward, on account of the calamities which they had suffered, quoting Isaiah 40:10.

212. Isaiah 41:18 -

Isaiah 41:18 has been already noted in our remarks on Genesis 18:4, 5.

213. Isaiah 40:25 -

Verse 25 is Messianically applied in Bamidbar Rabbah 13, p.48 b.

214. Isaiah 41:27 -

The expression The first,' in ch. 41:27, is generally applied to the Messiah; in the Targum, according to Rashi; in Bresheet Rabbah 63; in Vayikra R.30; and in the Talmud (Pesachim 5a); so also in Pesikta (ed. Buber) p.185 b.

215. Isaiah 42:1 -

Isaiah 42:1 is applied in the Targum to the Messiah, as also in the Midrash or Psalm 2:; and in Yalkut 2p.104 d. See also our comments on Psalm 2:7.

216. Isaiah 43:10 -

On Isaiah 43:10, the Targum renders My servant' by My servant the Messiah.'

217. Isaiah 45:22 -

The promise in Isaiah 45:22 is also among the future things mentioned in the Midrash on Lamentations, to which we have referred in our remarks on Isaiah 11:12.

218. Isaiah 49:8 -

Isaiah 49:8. There is a remarkable comment on this in Yalkut on the passage, to the effect that the Messiah suffers in every age for the sins of that generation, but that G-d would in the day of redemption repair it all (Yalk. 2p.52 b).

219. Isaiah 49:9 -

Isaiah 49:9 is quoted as the words of the Messiah in Yalkut (vol. 2p.52 b).

220. Isaiah 49:10 -

Verse 10 is one of the passages referred to in the Midrash on Lamentations, quoted in connection with Isaiah 11:12.

221. Isaiah 49:12 -

Verse 12 has already been noticed in our remarks on Exodus 12:2.

222. Isaiah 49:13 -

From the expression 'comfort' in verse 13, the Messianic title Menachem' is derived. Comp. the Midrash on Proverbs 19:21.

223. Isaiah 49:14 -

Verse 14 is Messianically applied in Yalkut 2.52 c.

224. Isaiah 49:21 -

Verse 21 is also one of the passages referred to in the Midrash of Lamentations, quoted under Psalm 11:12.

225. Isaiah 49:23 -

On verse 23 it is remarked in Vayikra Rabbah 27 (ed. Warsh. p.42 a), that Messianic blessings were generally prefigured by similar events, as for example, the passage here quoted in the case of Nebuchadnezzar and Daniel.

226. Isaiah 49: -

A Messianic application of the same passage also occurs in Par.33 and 36, as a contrast to the contempt that Israel experiences in this world.

227. Isaiah 49:23 -

The second clause of verse 23 is applied to the Messiah in the Midrash on Psalm 2:2, as to be fulfilled when the Gentiles shall see the terrible judgements.

228. Isaiah 49:26 -

Verse 26 is similarly applied to the destruction of the Gentiles in Vayikra Rabbah 33.

229. Isaiah 51:12 -

Isaiah li.12 is one of the passages referred to in the Midrash of Lamentations, quoted in our comments in Isaiah 11:12.

230. Isaiah 51:12, 17 -

Isaiah li.12 and 17 are among the passages referred to in our remarks on Isaiah 25:9

231. Isaiah 52:3 -

Isaiah 52:3 is Messianically applied in the Talmud (Sanhedrin 97b), while the last clause of verse 2 is one of the passages quoted in the Midrash on Lamentations (see Isaiah 11:12).

232. Isaiah 52:7 -

The well-known declaration in Isaiah 52:7 is thus commented upon in Yalkut (vol.2p.53 c): In the hour when the Holy One, blessed be His Name, redeems Israel, three days before Messiah comes Elijah, and stands upon the mountains of Israel, and weeps and mourns for them, and says to them: Behold the land of Israel, how long shall you stand in a dry and desolate land? And his voice is heard from the world's end to the world's end, and after that it is said to them: Peace has come to the world, peace has come to the world, as it is said: How beautiful upon the mountains, &c. And when the wicked hear it, they rejoice,and they say one to the other: Peace has come to us. On the second day he shall stand upon the mountains of Israel, and shall say: Good has come to the world, good has come to the world, as it is written: That bringeth good tidings of good. On the third day he shall come and stand upon the mountains of Israel, and say: Salvation has come to the world, salvation has come to the world, as it is written: That published salvation.

Similarly, this passage is quoted in Yalkut on Psalm 121:1. See also our remarks on Song of Songs 2:13.

233. Isaiah 52:8 -

Verse 8 is one of the passages referred to in the Midrash on Lamentations quoted above, and frequently in other places as Messianic.

234. Isaiah 52:12 -

Verse 12 is Messianically applied in Shemot Rabbah 15 and 19.

235. Isaiah 52:13 -

Verse 13 is applied in the Targum expressly to the Messiah. On the words He shall be exalted and extolled' we read in Yalkut 2 (Par.338, p.53 c, lines 7 &c. from the bottom): He shall be higher than Abraham, to whom applies Genesis 14:22; higher than Moses, of whom Numbers 11:12 is predicated; higher than the ministering angels, of whom Ezekiel 1:18 is said. But to Him there applies this in Zechariah 4:7: Who art thou, O great mountain?' And He was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon Him, and with His stripes we are healed.' R. Huma says, in the name of R. Acha: All sufferings are divided into three parts; one part goes to David and the Patriarchs, another to the generation of the rebellion (rebellious Israel), and the third to the King Messiah, as it is written (Psalm 2:7), Yet have I set My King upon My holy hill of Zion.' Then follows a curious quotation from the Midrash on Samuel, in which the Messiah indicates that His dwelling is on Mount Zion, and that guilt is connected with the destruction of its walls.

“Behold, my servant the Messiah shall prosper, He shall be exalted and extolled, and He shall be very strong.”
Targum to Isaiah 52:14, translated by CWH Pauli

236. Isaiah 53:4 -

In regard to Isaiah 53. We remember that the Messianic name of Leprous' (Sanhedrin 98b) is expressly based upon it. Isaiah 53:10 is applied in the Targum on the passage to the Kingdom of the Messiah.

A. ורבנן אמרי חיוורא דבי רבי שמו שנאמר (ישעיהו נג, ד) אכן חליינו הוא נשא ומכאובינו סבלם ואנחנו חשבנוהו נגוע מוכה אלוקים ומעונה

“And the Rabbis say: The leper of the house of Rabbi Yehuda HaNasi is his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted” (Isaiah 53:4).”
Sanhedrin 98b, The William Davidson Talmud, Sefaria.org

237. Isaiah 53:5 -

Verse 5 is Messianically interpreted in the Midrash on Samuel 45a, where it is said that all sufferings are divided into three parts, one of which the Messiah bore - a remark which is brought into connection with Ruth 2:14. (See our comments on that passage.)

A. דכתיב (ישעיה נג, ה) והוא מחולל מפשעינו מדוכא מעונותינו, והכונה שכמו שהמשיח סובל, העונות שלנו עושים לו שיהא מדוכא, אם כן מי שירצה שהמשיח לא יהיה מדוכא מעונותינו יסבול וידכה הוא בעצמו. - ראשית חכמה, שער הקדושה ט״ו:נח -ierced for our transgressions, smitten because of our iniquities.” Since the Messiah bears our iniquities which produce the effect of His being bruised, it follows that whoso will not admit that the Messiah thus suffers for our iniquities, must endure and suffer for them himself (Driver and Neubauer, p. 331)

238. Isaiah 54:2 -

Isaiah 54:2 is expected to be fulfilled in Messianic times (Vayikra Rabbah 10).

239. Isaiah 54:5 -

In Shemot Rabbah 15 this is expressly applied to Messianic days.

240. Isaiah 54:11 -

Isaiah 54:11 is repeatedly applied to the Messianic glory, as, for example, in Shemot Rabbah 15. (See our comments on Exodus 12:2.)

241. Isaiah 54:13 -

So is verse 13, as in Yalkut (vol.1:78 c); in the Midrash on Psalm 21:1; and in other passages.

242. Isaiah 55:12 -

Isaiah 55:12 is referred to Messianic times, as in the Midrash on Psalm 13.

243. Isaiah 56:12 -

Isaiah 56:1. See our comments on Exodus 21:1.

244. Isaiah 56:7 -

Verse 7 is one of the passages in the Midrash on Lamentations which we have quoted under Isaiah 11:12.

245. Isaiah 57:14 -

On Isaiah 57:14 Bamidbar Rabbah 15 (ed. Warsh. p.64 a) expresses a curious idea about the stumbling-block, as mystically the evil inclination, and adds that the promise applies to G-d's removal of it in the world to come, or else it may be in Messianic days.

246. Isaiah 57:16 -

Verse 16 is received in the Talmud (Yevamot 62a and 63b) and in the Midrash on Exxl.1:6 the following curious comment: The Son of David shall not come till all the souls are completed which are in the Guph' - (i.e. the pre-existence of souls is taught, and that they are kept in heaven till one after another appears in human form, and that the Messiah is kept back till all these shall have appeared), proof of this being derived from Isaiah 57:16.

247. Isaiah 59:15 -

Similarly chap. 59:15 is applied to Messianic times in Sanhedrin 97a, and Midrash on Song of Songs 2:13; and verse 19 in Sanhedrin 98a.

248. Isaiah 59:17 -

Verse 17 is applied to Messianic times in Pesikta, ed. Buber, p.149 a.

249. Isaiah 59:20 -

Verse 20 is one of the passages mentioned in the Midrash on Lamentations quoted above. (See Isaiah 11:12.)

250. Isaiah 59:19-20 -

Isaiah 59:19-20, is applied to Messianic times in Sanhedrin 98a. In Pesikta 166 b it is similarly applied, the peculiar form (plene) in which the word Goel (Redeemer) is written being taken to indicate the Messiah as the Redeemer in the full sense.

251. Isaiah 60:1 -

Isaiah 60:1. This is applied in the Targum to Messianic times. Similarly, it is explained in Bresheet Rabbah i. with reference to Daniel 2:2; in Bresheet Rabbah2; and also in Bamidbar R.15 and 21. In Yalkut we have some very interesting remarks on the subject. Thus (vol. i. Par.363, p.99 c), commenting on Exodus 25:3 &cIn a very curious description of how G-d would in the world to come return to Israel the various things which they had offered for the Tabernacle, the oil is brought into connection with the Messiah, with reference to Psalm 132:17 and Isaiah 60:1. Again, on p.215 c (at the commencement of the Parashah Behaalotecha) we have, first, a very curious comparison between the work of the Tabernacle and that of the six days of Creation, after which the question is put: Why Moses made seven lights, and Solomon seventy? To this the reply is given, that Moses rooted up seven nations before Israel, while Solomon reigned over all the seventy nations which, according to Jewish ideas, constitute the world. Upon this it is added, that G-d had promised, that as Israel had lighted for His glory the lights in theSanctuary, so would He in the latter days fill Jerusalem with His glory, according to the promise in Isaiah 60:1, and also set up in the midst of it lights, according to Zephaniah 1:12. Still more clearly is the Messianic interpretation of Isaiah 60: brought out in the comments in Yalkut on that chapter. One part of it is so curious that it may find a place. After explaining that this light for which Israel is looking is the light of the Messiah, and that Genesis1:4 really referred to it, it is added that this is intended to teach us that G-d looked forward to the age of the Messiah and His works before the Creation of the world, and that He hid that light for the Messiah and His generation under His throne of glory. On Satan's questioning Him for whom that light was destined, the answer is: For Him Who in the latter days will conquer you, and cover Your face with shame. On which Satan requests to see Him, and when he is shown Him, falls on his face and says: I confess that this is the Messiah Who will in the latter days be able to cast me, and all the Gentiles, into Gehenna, according to Isaiah 25:8. In that hour all the nations will tremble, and say before G-d: Who is this into Whose hand we fall, what is His Name, and what is His purpose? On which G-d replies: This is Ephraim, the Messiah [the second Messiah, the son of Joseph]; My Righteousness is His Name.' And so the commentator goes on to touch on Psalm 89:23, 24, and 26, in a manner most deeply interesting, but which it would be impossible here fully to give (Yalkut, vol.2Par.359, p.56 c). In col. d there are further remarkable discussions about the Messiah, in connection with the wars in the days when Messiah should be revealed, and about Israel's final safety. But the most remarkable passage of all, reminding us almost of the history of the Temptation, is that which reads as follows (line 22 &c. from the top): It is a tradition from our Rabbis that, in the hour when King Messiah comes, He stands on the roof of the Temple, and proclaims to them, that the hour of their deliverance has come, and that if they believed they would rejoice in the light that had risen upon them, as it is written (Isaiah 60:1), Arise, shine, for Your light is come.' This light would be for them alone, as it is written (ver.2), For darkness shall cover the earth.' In that hour also would G-d take the light of the Messiah and of Israel, and all should walk in the light of the Messiah and of Israel, as it is written (ver.3), The Gentiles shall come to Your light, and kings to the brightness of Your rising.' And the kings of the nations should lick the dust from under the feet of the Messiah, and should all fall on their faces before Him and before Israel, and say: Let us be servants to you and to Israel. And so the passage goes on to describe the glory of the latter days. Indeed, the whole of this chapter may be said to be full of Messianic interpretations.

252. Isaiah 60:2-4 -

After this it will scarcely be necessary to say that verses 2, 3, and 4 are similarly applied in the Midrashim. But it is interesting to notice that verse 2 is specifically applied to Messianic times in the Talmud (Sanhedrin 99a), in answer to the question when the Messiah should come.

253. Isaiah 60:10 -

On verse 4 the Midrash on Song of Songs 1:4, on the words we will be glad and rejoice in you,' has the following beautiful illustration. A Queen is introduced whose husband and sons and sons-in-law go to a distant country. Tidings are brought to her: Your sons are coming back. On which she says: Cause for gladness have I, my daughters-in-law will rejoice. Next, tidings are brought to her that her sons-in-law are coming, and she is glad that her daughters will rejoice. Lastly, tidings are brought: The king, Your husband, comes. On which she replies: This is indeed perfect joy, joy unpon joy. So in the latter days would the prophets come, and say to Jerusalem: Your sons shall come from far' (verse 4), and she will say: What gladness is this to me! - and Your daughters shall be nursed at Your side,' and again she will say: What gladness is this to me! But when they shall say to her (Zechariah 9:9): Behold, Your king cometh unto you; he is just, and having salvation,' then shall Zion say: This indeed is perfect joy, as it is written (Zechariah 9:9), Rejoice greatly, O daughter of Zion,' and again (Zechariah 2:10), Sing and rejoice, O daughter of Zion.' In that hour she will say (Isaiah 61:10): I will greatly rejoice in the L-rd, my soul shall be joyful in my G-d.'

254. Isaiah 60:7 -

Verse 7 is Messianically applied in the Talmud (Avodah Zara 24a).

255. Isaiah 60:8 -

Verse 8 is Messianically applied in the Midrash on Psalm 47:13.

256. Isaiah 60:19 -

In connection with verse 19 we read in Yalkut (vol. i. p.103 b) that G-d said to Israel: In this world you are engaged (or busied) with the light for the Sanctuary, but in the world to come, for the merit of this light, I send you the King Messiah, Who is likened to a light, according to Psalm 132:17 and Isaiah 60:19, the L-rd shall be unto you an everlasting light.'

257. Isaiah 60:21 -

Verse 21 is thus alluded to in the Talmud (Sanhedrin 98a): Rabbi Yochanan said, The Son of David shall not come, until all be either just or all be unjust:' the former according to Isaiah 60:21, the latter according to Isaiah 59:16.

258. Isaiah 60:22 -

Verse 22 is also Messianically applied in the Talmudic passage above cited.

259. Isaiah 61:1 -

Isaiah 61:1 has already been mentioned in our remarks on Isaiah 32:14, 15.

260. Isaiah 61:5 -

On verse 5 there is a curious story related (Yalkut, vol. i. Par.212, p.64 a, lines 23-17 from the bottom) in which, in answer to a question, what was to become of the nations in the days of the Messiah, the reply is given that every nation and kingdom that had persecuted and mocked Israel would see, and be confounded, and have no share in life; but that every nation and kingdom which had not so dealt with Israel would come and be husbandmen and vinedressers to Israel in the days of the Messiah. A similar statement to this is found in the Midrash on Ecclesiastes 2:7.

261. Isaiah 61:9 -

Verse 9 is also applied to Messianic times.

262. Isaiah 61:10 -

Verse 10 is one of the passages referred to in Tanchuma on Deuteronomy 1:1 quoted under Isaiah 25:9. In Pesikta, ed. Buber, p.149 a, the verse is explained as applying to the glory of Messiah's appearance.

263. Isaiah 62:10 -

Already been referred to in our remarks on Isaiah 57:14.

264. Isaiah 63 -

Isaiah 63 is applied to the Messiah, Who comes to the land after having seen the destruction of the Gentiles, in Pirké de'Rebbi Eliezer 30.

265. Isaiah 63:2 -

Verse 2 has been referred to in our comments on Song of Songs 5:10. It is also quoted in reference to Messianic days in Pesikta, ed. Buber, p.149 a.

266. Isaiah 63:4 -

Verse 4 is explained as pointing to the days of the Messiah, which are supposed to be 365 years, according to the number of the solar days (Sanhedrin 99a); while in other passages of the Midrashim, the destruction of Rome and the coming of the Messiah are conjoined with the day of vengeance. See also the Midrash on Ecclesiastes 12:10.

267. Isaiah 64:3 -

Isaiah 64:4 (3 in the Hebrew). In Yalkut on Isaiah 60: (vol.2p.56 d, line 6, &c., from the bottom) Messianic application is made of this passage in a legendary account of the seven tabernacles which G-d would make for the Messiah, out of each of which proceed four streams of wine, milk, honey, and pure balsam. Then G-d is represented as speaking of the sufferings which Messiah was to undergo, after which the verse in question is quoted.

268. Isaiah 65:17 -

Isaiah 65:17 is quoted in the Midrash on Lamentations, referred to in our remarks on Isaiah 11:12.

269. Isaiah 65:19 -

Verse 19 is one of the passages referred to in Tanchuma on Deuteronomy 1:1. See Isaiah 25:9.

270. Isaiah 65:25 -

To verse 25 we have the following curious illustrative reference in Bresheet Rabbah 20 (ed. Warsh. p.38 b, line 6 from the bottom) in connection with the Fall: In the latter days everything shall be healed again (restored again) except the serpent (Isaiah 65:25) and the Gibeonites (Ezekiel 48:19). But a still more strange application of the verse occurs in the same Midrash (Par.95, ed. Warsh. p.170 a), where the opening clauses of it are quoted with this remark: Come and see all that the Holy One, blessed be His Name, has smitten in this world, He will heal in the latter days. Upon which a curious disquisition follows, to prove that every man would appear after death exactly as he had been in life, whether blind, dumb, or halting, nay, even in the same dress, as in the case of Samuel when Saul saw him - but that afterwards G-d would heal the diseased.

271. Isaiah 66:7 -

Isaiah 66:7 is applied to Messianic times in Vayikra R.14 (last line), and so are some of the following verses in the Midrashim, notably in Genesis 33:1.

272. Isaiah 66:22 -

Isaiah 66:22 is applied to Messianic times in Bresheet Rabbah 12. See our remarks on Genesis 2:4.

Jeremiah

273. Jeremiah 3:17 -

Jeremiah 3:17 is applied to Messianic days in Yalkut on Joshua 3:9 (vol. 2p.3 c, line 17 from the top),and so is verse 18 in the commentating on the words in Song of Songs1:16 our bed is green,' the expression being understood of the ten tribes, who had been led captive beyond the river Sambatyon; but when Judah's deliverance came, Judah and Benjamin would go to them and bring them back, that they might be worthy of the days of the Messiah (vol. 2p., 176 d, line 9 &c. from the bottom).

274. Jeremiah 5:19 -

Jeremiah 5:19 is mentioned in the Introd. to Echa R. as one of three passages by which to infer from the apostasy of Israel the near advent of Messiah.

275. Jeremiah 12:9 -

The expression 'speckled bird' in Jeremiah 12:9 is applied to the Messiah in Pirké de'Rebbi Eliezer 28.

276. Jeremiah 16:13 -

The last word in Jeremiah 16:13 is made the basis of the name Chaninah, given to the Messiah in the Talmud (Sanhedrin 98b), and in the Midrash on Lamentations 1:16.

“The school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ḥanina]” (Jeremiah 16:13)
Sanhedrin 98b, The William Davidson Talmud, Sefaria.org

277. Jeremiah 16:14 -

On verse 14 Mechilta has it, that in the latter days the Exodus would no more be mentioned on account of the greater wonders then experienced.

278. Jeremiah 23:5-6 -

On Jeremiah 23:5-6, the Targum has it: And I will raise up for David the Messiah the Just.' This is one of the passages from which according to Rabbinic views, one of the Names of the Messiah is derived, viz: HaShem our Righteousness. So in the Talmud (Baba Bathra 75b), in the Midrash on Psalm 21:1, Proverbs 19:21, and in that on Lamentations 1:16.

279. Jeremiah 23:7 -

On verse 7 see our remarks on Jeremiah 16: 14. In the Talmud (Berachot 12b) this verse is distinctly applied to Messianic days. Jeremiah 30:9 is Messianically applied in the Targum on the passage.

280. Jeremiah 30:21 -

Jeremiah 30:21 is applied to the Messiah in the Targum, and also in the Midrash on Psalm 21:7.

281. Jeremiah 31:8 -

On Jeremiah 31:8, Yalkut has a Messianic interpretation. In general, the following verses are Messianically interpreted in the Midrashim.

282. Jeremiah 31:20 -

Verse 20 is Messianically applied in Yalkut (2: p.66 c, end), where it is supposed to refer to the Messiah when imprisoned, when all the nations mock and shake their heads at Him. A more remarkable interpretation still occurs in the passage on Isaiah 60:1, to which we have already referred. Some further extracts from it may be interesting. Thus, when the enemies of the Messiah flee before Him. G-d is supposed to make an agreement with the Messiah to this effect: The sins of those who are hidden with you will cause you to be put under an iron yoke, and they will do with you as with this calf, whose eyes are covered, and they will choke Your spirit under the yoke, and on account of their sins Your tongue shall cleave to Your mouth. On which the Messiah inquires whether these troubles are to last for many years, and the Holy replies that He has decreed a week, but that if His soul were in sorrow, He would immediately dispel these sorrows. On this the Messiah says: L-rd of the world, with gladness and joy of heart I take it upon Me, on condition that not one of Israel should perish, and that not only those alone should be saved who are in My days, but also those who are hid in the dust; and that not only the dead should be saved who are in My days, but also those who have died from the days of the first Adam till now; and not those, but also those who have been prematurely born. And only these, but also those who have come into Your knowledge to create them, but have not yet been created. Thus I agree, and thus I take all upon Me. In the seven-year cycle when the Son of David comes, they shall bring beams of iron, and shall make them a yoke to His neck, until His stature is bent down. But He cries and weeps, and lifts up His voice on high, and says before Him: L-rd of the world, what is My strength, My spirit, and My soul, and My members? Am I not flesh and blood? In that honor David (the Son of David) weeps, and says: My strength is dried up like a potsherd.' In that hour the Holy One, blessed be His Name, says: Ephraim the Messiah, My righteous one, you have already taken this upon you before the six days of the world, now Your anguish shall be like My anguish; for from the time that Nebuchadnezzar, the wicked one, has come up and destroyed My house, and burned My Sanctuary, and I have sent into captivity My children among the children of the Gentiles, by My life, and by the life of Your head, I have not sat down on My throne. And if you will not believe Me, see the dew which is on My head, as it is said (Song of Songs v.2) My head is filled with dew.' In that hour the Messiah answers Him: L-rd of the world, now I am quieted, for it is enough for the servant that he is as his Master (his reminding us of our L-rd's saying, St. Matt. 10:25 ). R. Isaac then remarks that in the year when the King Messiah shall be revealed, all nations shall rise up against each other (we have already quoted this passage in another place, as also that about the Messiah standing upon the roof of the Temple). Then follows this as a tradition of the Rabbis: In the latter days the Fathers shall stand up in the month of Nisan, and say to Him: Ephraim, the Messiah, our Righteousness, though we are Your Fathers, yet you art better than we, because you hast borne all the sins of our sons, and hard and evil measure has passed upon you, such as has not been passed either upon those before or upon those after. And you hast been for laughter and derision to the nations for the sake of Israel, and you hast dwelt in darkness and in mist, and your eyes have not seen light, and Your light clung to you alone, and Your body was dried up like wood, and your eyes were darkened through fasting, and Your strength was dried up like a potsherd. And all this on account of the sins of our children. Is it Your pleasure that our sons should enjoy the good thing which G-dhad displayed to Israel? Or perhaps on account of the anguish which you had suffered for them, because they have bound you in the prison-house, will you not give unto them thereof? He says to them: Fathers of the world, whatever I have done I have done for your sake, and for the sake of your children, that they may enjoy that goodness which the Holy One, blessed be He, has displayed to Israel. Then say to Him the Fathers of the world: Ephraim, Messiah, our Righteousness, be you reconciled to us, because you hast reconciled They Maker and us. R. Simeon, the son of Pasi, In that hour the Holy One, blessed be His Name, exalts the Messiah to the heaven of heavens, and spreads over Him the splendour of His glory, because of the nations of the world, and because of the wicked Persians. Then the Fathers of the world say to Him: Ephraim, Messiah, our Righteousness, be you their judge, and do to them what Your soul desireth. For unless mercies had been multiplied on you, they would long ago have exterminated you suddenly from the world, as it is written (Jeremiah 31:20) Is Ephraim my dear son?' And why is the expression: I will surely have mercy' [in the Hebrew reduplicated: having mercy I will have mercy'], but that the first expression mercy' refers to the hour when He was bound in prison, when day by day they gnashed with their teeth, and winked with their eyes, and nodded with their heads, and wide-opened their mouths, as it is written in Psalm 22:7 [8 in Hebrew]; while the second expression I will have mercy' refers to the hour when He came out of the prison-house, when not only one kingdom, not two, came against Him, but 140 kingdoms came round about Him, and the Holy One, blessed be His Name, says to Him: Ephraim, Messiah, My righteous one, be not afraid, for all these shall perish by the breath of Your mouth, as it is written (Isaiah 11:4). Long as this quotation may be, its interest seems sufficient to warrant its insertion.

283. Jeremiah 31:31 -

Jeremiah 31:31, 33, and 34 are applied to Messianic times in Yalkut (vol. i. p.196 c; 78 c; and in vol. 2p.54 b, and p.66 d).

284. Jeremiah 33:13 -

Jeremiah 33:13. The close of the verse is thus paraphrased in the Targum: The people shall yet learn by the hands of the Messiah,' while in Yalkut (vol. i. p.105 d) mention is made of a tenfold gathering of Israel, the last - in connection with this verse - in the latter days.

Lamentations

285. Lamentations 1:16 -

On Lamentations 1:16 there is in the Midrash Rabbah (ed. Warsh. p.64 b) the curious story about the birth of the Messiah in the royal palace of Bethlehem, which also occurs in the Jerusalem Talmud.

A. “And some say that Menaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [menaḥem] that should relieve my soul is far from me” (Lamentations 1:16).”
Sanhedrin 98b, The William Davidson Talmud, Sefaria.org

286. Lamentations 2:22 -

Lamentations 2:22, first clause. The Targum here remarks: you wilt proclaim liberty to Your people, the house of Israel, by the hand of the Messiah.

287. Lamentations 4:20 -

288. Lamentations 4:22 -

Lamentations 4:22, first clause. The Targum here remarks: And after these things Your iniquity shall cease, and you shalt be set free by the hands of the Messiah and by the hands of Elijah the Priest

Ezekiel

289. Ezekiel 11:19 -

Ezekiel 11:19 is applied to the great spiritual change that was to take place in Messianic days, when the evil desire would be taken out of the heart (Devarim Rabbah 6; and also in other Midrashic passages).

290. Ezekiel 16:55 -

Ezekiel 16:55 is referred to among the ten things which G-d would renew in Messianic days - the rebuilding of ruined cities, inclusive of Sodom and Gomorrah, being the fourth (Shemot Rabbah 15, ed. Warsh. p.24 b).

291. Ezekiel 17:22-23 -

Ezekiel 17:22 and 23 is distinctly and very beautifully referred to the Messiah in the Targum.

292. Ezekiel 25:14 -

Ezekiel 25:14 is applied to the destruction of all the nations by Israel in the days of the Messiah in Bamidbar Rabbah on Numbers 2:32 (Par.2, ed. Warsh. p.5 b).

293. Ezekiel 29:21 -

Ezekiel 29:21 is among the passages applied to the time when the Messiah should come, in Sanhedrin 98a.

294. Ezekiel 32:14 -

So is Ezekiel 32:14.

295. Ezekiel 36:8

“And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. Rabbi Eliezer says: You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters” (Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.”
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

296. Ezekiel 36:25 -

Ezekiel 36:25 is applied to Messianic times alike in the Targum and in Yalkut (vol. i. p.235 a), as in the Talmud (Kiddushin 72b).

297. Ezekiel 36:27 -

On verse 27 see our remarks on chap. 11:19.

298. Ezekiel 39:2 -

Ezekiel 39:2 is Messianically applied in Bamidbar Rabbah 13, Warsh. p.48 b.

299. Ezekiel 47:9 -

Ezekiel 47:9 and 12 are quoted as the second and the third things which G-d would renew in the latter days (Shemot Rabbah 15) - the second being, that living waters should go forth out of Jerusalem, and the third, that trees should bear fruit every month, and the sick be healed by them.

300. Ezekiel 48:19 -

On Ezekiel 48:19 the Talmud (Baba B.122 a) has the following curious comment, that the land of Israel would be divided into thirteen tribes, the thirteenth belonging to the Prince, and this verse is quoted as proof.

Daniel

301. Daniel 2:22 -

Daniel 2:22 is Messianically applied in Bresheet Rabbah 1, and in the Midrash on Lamentations 1:16, where it gives rise to another name of the Messiah: the Lightgiver.

“The Holy One, blessed be He, is all light, as it says, “And the light dwells with Him” (Daniel 2:22). Yet He said to Israel: “Prepare for Me a candelabra and lamps.”
Midrash Rabbah, cited at Chabad.org

“R. Abba of Serungayya said: ‘And the light dwells with him” alludes to the royal Messiah.”

Genesis Rabbah 1:6, Soncino Press Edition

“The School of R. Jannai said: His name is Yinnon, for it is written, ‘Before the sun was, his name is Yinnon (Psalm 72:17). R. Biba of Sergunieh said: His name is Nehirah (Light), as it is stated, And the light (nehorah) dwells with Him (Daniel 2:22) . . .R. Judah b. R. Simon said in the name of R. Samuel b. R. Isaac: King Messiah, whether he be of those still living or of those who are dead, bears the name of David.”

Lamentations Rabbah 1:51, Soncino Press Edition

302. Daniel 2:35 -

Verse 35 is similarly applied in the Pirké de'Rebbi Eliezer 11, and verse 44 in c.30.

303. Daniel 7:9 -

This passage was interpreted by R'Akiba as implying that one throne was set for G-d, and the other for the Messiah (Chag.14 a).

“I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence? Rather, the correct interpretation is that both thrones are for G-d, as one throne is for judgment and one throne is for righteousness.”

Sanhedrin 38b, The William Davidson Talmud, Sefaria.org [7]

304. Daniel 7:13 - The Clouds of Heaven

Daniel 7:13 is curiously explained in the Talmud (Sanhedrin 98a), where it is said that, if Israel behaved worthily, the Messiah would come in the clouds of heaven; if otherwise, humble, and riding upon a donkey.

A. “I saw in the night visions, and behold, One like a Son of man (כְּבַ֥ר אֱנָשׁ) came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And dominion and glory was given Him, and a kingdom, that all peoples, nations and languages, should serve Him. His dominion is an everlasting dominion which shall not pass away, and His kingdom that which shall not be destroyed.”
Daniel 7:13-14

B. אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור

“Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written:“Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.”
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

305. Daniel 7:27 -

Daniel 7:27 is applied to Messianic times in Bamidbar Rabbah 11.

306. Daniel 8:13-14 -

Daniel 8:13-14. By a very curious combination these verses are brought into connection with Genesis 3:22 (man has become like one of us'), and it is argued, that in Messianic days man's primeval innocence and glory would be restored to him, and he become like one of the heavenly beings, Bresheet Rabbah 21 (ed. Warsh. p.41 a).

307. Daniel 9:14 -

Daniel 9:24. In Nazir 32b it is noted as referring to the time when the second Temple was to be destroyed. So also in Yalkut, vol. 2p.79 d, lines 16&c. from the bottom.

308. Daniel 12:3-

Daniel 12:3 is applied to Messianic times in a beautiful passage in Shemot Rabbah 15 (at the end).

309. Daniel 12:11-12 -

These two verses receive a peculiar Messianic interpretation,and that by the authority of the Rabbis. For it is argued that, as Moses, the first Redeemer, appeared, and was withdrawn for a time, and then reappeared, so would the second Redeemer; and the interval between His disappearance and reappearance is calculated at 45 days, arrived at by deducting the 1,290 days of the cessation of the sacrifice (Daniel 12:11) from the 1,335 days of Daniel 12:12 (Midrash on Ruth 2:14, ed. Warsh. p.43 b).

Hosea

310. Hosea 2:2 -

Hos. 2:2 is explained in the Midrash on Psalm 45:1 as implying that Israel's redemption would be when they were at the lowest.

311. Hosea 2:13 -

is one of the three passages referred to in Jeremiah 5:19.

312. Hosea 2:18 -

Hos. 2:18 is quoted in Shemot Rabbah 15 (on Exodus 12:2) as the seventh of the ten things which G-d would make new in Messianic days.

313. Hosea 3:5 -

Applied to the Messiah in the Targum, and from it the Jerusalem Talmud (Berachot 5a) derives the name David as one of those given to the Messiah.

314. Hosea 6:2 -

Hos. 6:2 is Messianically applied in the Targum.

315. Hosea 8:14 -

Hos. 8:14 is applied to the deliverance by the Messiah of those of Israel who are in Gehinnom, whom He sets free; - the term Zion being understood of Paradise. See Yalkut on Isaiah Par.269, comp. Maasei de R’ Yehoshua in Jellinek's Beth ha-Midrash 2p.50.

316. Hosea 14:7 -

Hos. 14:7 is Messianically applied in the Targum.

Joel

317. Joel 2:28 -

Joel 2:28 is explained in the Midrashim as referring to the latter days, when all Israel will be prophets (Bamidbar Rabbah 15; Yalkut i. p.220 c, and other places).

318. Joel 3:18 -

Joel 3:18 is similarly applied in the Midrashim, as in that on Psalm 13 and in others. The last clause of this verse is explained in the Midrash on Ecclesiastes i.9 to imply that the Messiah would cause a fountain miraculously to spring up, as Moses did in the wilderness.

Amos

319. Amos 4:7 -

Amos 4:7 is in Midrash on Song of Songs 2:13 applied to the first of the seven years before Messiah comes.

320. Amos 5:18 -

Amos 5:18 is one of the passages adduced in the Talmud (Sanhedrin 98b) to explain why certain Rabbis did not wish to see the day of the Messiah.

321. Amos 8:11 -

Amos 8:11 is applied to Messianic times in Bresheet Rabbah 25.

322. Amos 9:11 -

Amos 9:11 is a notable Messianic passage. Thus, in the Talmud (Sanhedrin 96b) where the Messiah is called the Son of the Fallen,' the name is explained by a reference to this passage. Again, in Bresheet Rabbah88, last three lines (ed. Warsh. p.157 a) after enumerating the unexpected deliverances which Israel had formerly experienced, it is added: Who could have expected that the fallen tabernacle of David should be raised up by G-d, as it is written (Amos 9:11) and who should have expected that the whole world should become one bundle? Yet it is written Zephaniah 3:9. Comp. also the long discussion in Yalkut on this passage (vol. 2p.80 a and b).

Obadiah

323. Obadiah 1:18, 21 -

Obadiah verses 18 and 21 are applied to the Kingdom and time of the Messiah in Devarim Rabbah 1.

Micah

324. Micah 2:13 -

Micah 2:13. See our remarks on Genesis 18:4, 5. The passage is also Messianically quoted in the Midrash on Proverbs 6: (ed. Lemberg, p.5 a, first two lines).

325. Micah 4:3 -

The promise in Micah 4:3 is applied to the times of the Messiah in the Talmud (Shabbat 63a).

326. Micah 5:1 -

So is the prediction in verse 5 in Shemot Rabbah 15; while verse 8 is thus commented upon in the Targum: And you Messiah of Israel, Who shalt be hidden on account of the sins of Zion, to you shall the Kingdom come.'

וְאַתְּ בֵּית לֶחֶם אֶפְרָתָה כִּזְעֵיר הֲוֵיתָא לְאִתְמַנָאָה בְּאַלְפַיָא דְבֵית יְהוּדָה מִנָךְ קֳדָמַי יִפּוֹק מְשִׁיחָא לְמֶהֱוֵי עֲבֵיד שׁוּלְטַן עַל יִשְׂרָאֵל דִי שְׁמֵיהּ אָמִיר מִלְקָדְמִין מִיוֹמֵי עָלְמָא:

“from you shall emerge for Me—the Messiah, son of David, and so Scripture says (Ps. 118:22): “The stone the builders had rejected became a cornerstone.”
Rashi on Micah 5:1, Sefaria.org

“and his origin is from old—“Before the sun his name is Yinnon” (Ps. 72:17).”
Rashi on Micah 5:1, Sefaria.org

327. Micah 5:2 - But You O Bethlehem

The well-known passage, Micah 5:2, is admittedly Messianic. So in the Targum, in the Pirké de'Rebbi Eliezer c.3, and later Rabbis.

328. Micah 5:3 -

Verse 3 is applied in the Talmud to the fact that the Messiah was not to come till the hostile kingdom had spread for nine months over the whole world (Yoma 10 a), or else, over the whole land of Israel (Sanhedrin 98b).

329. Micah 7:6 -

Similarly Micah 7:6 is applied to Messianic times in Sanhedrin 97a, and in Sotah 49 b; also in the Midrash on Song of Songs 2:13. And so is verse 15 in Yalkut (vol. 2p.112 b.)

330. Micah 7:8 -

In Micah 7:8, the expression, HaShem shall be light to me, refers to the days of the Messiah in Devarim Rabbah 11, ed. Warsh. vol. v. p.22 a.

Nachum

331. Nachum 2:1 -

Nahum 2:1. See our remarks on Isaiah 52:7.

Habakkuk

332. Habakkuk 2:3 -

Habakkuk 2:3. This is applied to Messianic times in a remarkable passage in Sanhedrin 97b, which will be quoted in full at the close of this Appendix; also in Yalkut, vol. 2p.83 b.

333. Habakkuk 3:18 -

Habakkuk 3:18 is applied to Messianic times in the Targum.

Zephaniah

334. Zephaniah 3:8 -

The words rendered the day that I rise up to the prey' are translated for testimony' and applied to G-d's bearing testimony for the Messiah (Yalkut, vol. 2p.84 c, line 6 from the top).

335. Zephaniah 3:9 -

Verse 9 is applied to the voluntary conversion of the Gentiles in the days of the Messiah in the Talmud (Avodah Zarah 24a); and in Bresheet Rabbah 88; and verse 11 in Sanhedrin 98a.

336. Zephaniah 3:11-12

“Ze’eiri says that Rabbi Ḥanina says: The son of David will not come until the arrogant will cease to exist from among the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones”(Zephaniah 3:11), and it is written afterward: “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord” (Zephaniah 3:12).”
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

Haggai

337. Haggai 2:6 -

Haggai 2:6 is expressly applied to the coming redemption in Devarim Rabbah 1 (ed. Warsh. p.4 b).

Zechariah

338. Zechariah 1:20 - The Four Carpenters

The four carpenters there are variously interpreted in the Talmud (Sukkah 52b), and in the Midrash (Bamidbar Rabbah14). But both agree that one of them refers to the Messiah.

339. Zechariah 2:10 -

Zechariah 2:10 is one of the Messianic passages to which we have referred in our remarks on Isaiah 60:4. It has also a Messianic cast in the Targum.

340. Zechariah 3:8 -

Zechariah 3:8. The designation Branch' is expressly applied to King Messiah in the Targum. Indeed, this is one of the Messiah's peculiar names.

341. Zechariah 3:10 -

Verse 10 is quoted in the Midrash on Psalm 72: (ed. Warsh. p.56 a, at the top) in a description of the future time of universal peace.

342. Zechariah 4:7 -

Generally applied to the Messiah, expressly in the Targum, and also in several of the Midrashim. Thus, as regards both clauses of it, in Tanchuma (Par. Toldot 14, ed. Warsh. p.37 b and 38 a).

343. Zechariah 4:10 -

Verse 10 is Messianically explained in Tanchuma.

344. Zechariah 6:12 - The Branch

Zechariah 6:12 is universally admitted to be Messianic. So in the Targum, the Jerusalem Talmud (Berachot 5a), in the Pirké de'Rebbi Eliezer c.48, and in the Midrashim.

345. Zechariah 7:13 -

Zechariah 7:13 is one of the three passages supposed to mark the near advent of the Messiah. See our remarks on Jeremiah v.19.

346. Zechariah 8:12 -

Applied to Messianic times in Bresheet Rabbah 12. See our remarks on Genesis 2:4.

347. Zechariah 8:23 -

Zechariah 8:23 is one of the predictions expected to be fulfilled in Messianic days, it being however noted that it refers to instruction in the Law in that remarkable passage on Isaiah 60:1 in Yalkut 2p.56 d, to which we have already referred.

348. Zechariah 9:1 - Chadrakh

The name Chadrakh is mystically separated into Chad,' sharp, and rakh,' gentle, the Messiah being the one to the Gentiles and the other to the Jews (Sifré on Deuteronomy p.65 a, Yalkut i. p.258 b).

349. Zechariah 9:9 - The Donkey of Mashiach

Verse 9. The Messianic application of this verse in all its parts has already repeatedly been indicated. We may here add that there are many traditions about this donkey on which the Messiah is to ride; and so firm was the belief in it, that, according to the Talmud, if anyone saw a donkey in his dreams, he will see salvation' (Berachot 56b). The verse is also Messianically quoted in Sanhedrin 98a, in Pirké de'Rebbi Eliezer c.31, and in several of the Midrashim.

אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור

“Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written:“Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.”
Sanhedrin 98a, The William Davidson Talmud, Sefaria.org

350. Zechariah 9:10 -

On verse 10 see our remarks on Deuteronomy 20:10.

351. Zechariah 10:4 -

Zechariah 10:4 is Messianically applied in the Targum.

352. Zechariah 11:12 -

Messianically explained in Bresheet Rabbah 98, but with this remark, that the 30 pieces of silver apply to 30 percepts, which the Messiah is to give to Israel.

353. Zechariah 12:10 -

Applied to the Messiah the Son of Joseph in the Talmud (Sukkah 52a), and so is verse 12, there being, however, a difference of opinion whether the mourning is caused by the death of the Messiah the Son of Joseph, or else on account of the evil inclination (Yetzer hara).

354. Zechariah 14:2 -

will be readily understood to have been applied to the wars of Messianic times, and this in many passages of the Midrashim, as, indeed, are verses 3, 4, 5, and 6.

355. Zechariah 14:7 -

Verse 7. The following interesting remark occurs in Yalkut on Psalm 139:16-17 (vol. 2p.129 d) on the words none of them.' This world is to last 6,000 years; 2,000 years was waste and desolate, 2,000 years mark the period under the Law, 2,000 years under the Messiah. And because our sins are increased,they are prolonged. As they are prolonged, and as we make one year in seven a Sabbatical year, so will G-d in the latter days make one day a Sabbatical year, which day is 1,000 years - to which applies the verse in Zechariah just quoted. See also Pirké de'Rebbi Eliezer 28.

356. Zechariah 14:8 -

Verse 8 is Messianically applied in Bresheet Rabbah 48. See our remarks on Genesis 18:4-5.

357. Zechariah 14:9 -

Verse 9 is, of course, applied to Messianic times, as in Yalkut i. p.76 c, 266 a, and vol. 2p.33 c, Midrash on Song of Songs 2:13, and in other passages.

Malachi

358. Malachi 3:1 -

Malachi 3:1 is applied to Elijah as forerunner of the Messiah in Pirké de'Rebbi Eliezer 29.

359. Malachi 3:4 -

Verse 4. In Bamidbar Rabbah 17, a little before the close (ed. Warsh. p.69 a), this verse seems to be applied to acceptable sacrifices in Messianic days.

360. Malachi 3:16 -

On verse 16, Vayikra Rabbah 34 (ed. Warsh. p.51 b, line 4 from the bottom) has the following curious remark: If any one in former times did the Commandment, the prophets wrote it down. But now when a man observes the Commandment, who writes it down? Elijah and the King Messiah and the Holy One, blessed be His Name, seal it at their hands, and a memorial book is written, as it is written Malachi 3:16.

361. Malachi 3:17 -

The promise in verse 17 is extended to Messianic days in Shemot Rabbah 18.

362. Malachi 3:19 -

On Malachi 3:19 (in Hebrew) the following curious comment occurs in Bereshith Rabbah 6 (p.14 b): The globe of the sun is encased, as it is said, He makes a tabernacle for the sun (Psalm 19). And a pool of water is before it. When the sun comes out, G-d cools its heat in the water lest it should burn up the world. But in the latter days the Holy One takes it out of its sheath, and with it burns up the wicked, as it is written Malachi 4:1.'

363. Malachi 3:20 -

is in Shemot Rabbah 31 quoted in connection with Exodus 22:26, and explained till the Messiah comes.'

364. Malachi 4:5 -

Verse 5 is, of course, applied to the forerunner of the Messiah. So in many places, as in the Pirké de'Rebbi Eliezer 40; Devarim Rabbah3; in the Midrash on Song of Songs 1:1; in the Talmud, and in Yalkut repeatedly.

365. Malachi -

To the above passages we add some from the Apocryphal Books, partly as indicating the views concerning the Messiah which the Jews had derived from the Tanakh, and partly because of their agreement with Jewish traditionalism as already expounded by us. These passages must therefore be judged in connection with the Rabbinical ideas of the Messiah and of Messianic days. It is in this sense that we read, for example, the address to Jerusalem, Tobit 13:9 to the end. Comp. our quotations on Amos 9:11.

Tobit

366. Tobit 14:5-7 -

Similarly Tobit 14:5-7 may be compared with our quotations on Psalm 90, Isaiah 60.3, and especially on Zechariah 8:23, also on Genesis 49:11.

Wisdom of Solomon

367. Wisdom of Solomon 3:7-8 -

Wisdom of Solomon 3:7-8 may be compared with our remarks on Isaiah 61:1.

Ecclesiasticus

368. Ecclesiasticus 44:21 -

Ecclus. 44:21 &c. and 47:11 may be compared with our quotations on Psalm 89:22-25; Psalm 132:18; Ezekiel 29:21.

369. Ecclesiasticus 48:10-11 -

Ecclus. 48:10-11. See the comments on Isaiah 52:7, also our references on Malachi 3:1; Malachi 4:5; Deuteronomy 25:19 and 30:4; Lamentations 2:22. In Sotah 9:15, Elijah is represented as raising the dead.

Baruch

370. Baruch 2:34-35 -

Baruch 2:34-35; 4:29; and ch. 5: are so thoroughly in accordance with Rabbinic, and, indeed, with Scriptural views, that it is almost impossible to enumerate special references.

1 Maccabees

371. 1 Maccabees 2:57 -

The same may be said of 1 Maccabees 2:57, while such passages as 4:46 and 14:41 point forward to the ministry of Elijah as resolving doubts, as this is frequently described in the Talmud (Shekalim 2:5; Menachot 45a, Pesachim 13a).

2 Maccabees

372. 2 Maccabees 2:18 -

Lastly, 2 Maccabees 2:18 is fully enlarged in the Rabbinic descriptions of the gathering of Israel.

Perhaps it may be as well here to add the Messianic discussion in the Talmud, to which such frequent reference has been made (Sanhedrin, beginning at the two last lines of p.96 b, and ending at p.99 a). The first question is that asked by one Rabbi of the other, whether he knew when the Son of the Fallen would come? Upon which follows an explanation of that designation, based on Amos 9:11, after which it is added that it would be a generation in which the disciples of the sages would be diminished, and the rest of men consume their eyes for sorrow, and terrible sorrows so follow each other, that one had not ceased before the other began. Then a description is given of what was to happen during the seven year cycle when the Son of David would come. In the first year it would be according to Amos 4:7; in the second year there would be darts of famine; in the third year great famine and terrible mortality, in consequence of which the Law would be forgotten by those who studied it. In the fourth year there would be abundance, and yet no abundance; in the fifth year great abundance and great joy, and return to the study of the Law; in the sixth year voices (announcements); in the seventh wars, and at the end of the seventh the Son of David would come. Then follows some discussion about the order of the sixth and seventh year, when Psalm 89:51 is referred to. Next we have a description of the general state during those days. Sacred places (Academies) would be used for the vilest purposes, Galilee be desolated, Gablan laid waste, and the men of Gebul wander from city to city, and not find mercy. And the wisdom of the scribes would be corrupted, and they who fear sin be abhorred, and the face of that generation would be like that of a dog, and truth should fail, according to Isaiah 59:15. (Here a side issue is raised.) The Talmud then continues in much the same terms to describe the Messianic age as one, in which children would rebel against their parents, and as one of general lawlessness, when Sadduceeism should universally prevail, apostasy increase, study of the Law decrease; and, generally, universal poverty and despair of redemption prevail, the growing disregard of the Law being pointed out as specially characterising the last days. R' Kattina said: The world is to last 6,000 years, and during one millennium it is to lie desolate, according to Isaiah 2:17. R' Abaye held that this state would last 2,000 years, according to Hosea vi.2. The opinion of R' Kattian was however, regarded as supported by this, that in each period of seven there is a Sabbatical year, the day here = 1,000 years of desolateness and rest - the appeal being to Isaiah 2:17; Psalm 92:1, and 90:4. According to another tradition the world was to last 6,000 years: 2,000 in a state of chaos, 2,000 under the Law, and 2,000 being the Messianic age. But on account of Israel's sins those years were to be deducted which had already passed. On the authority of Elijah it was stated that the world would not last less than eighty-five jubilees, and that in the last jubilee the Son of David would come. When Elijah was asked whether at the beginning or at the end of it, he replied that he did not know. Being further asked whether the whole of that period would first elapse or not, he similarly replied, his meaning being supposed to be that until that term people were not to hope for the Advent of Messiah, but after that term they were to look for it. A story is related of a man being met who had in his hands a writing in square Hebrew characters, and in Hebrew, which he professed to have got from the Persian archives, and in which it was written that after 4,290 years from the Creation the world would come to an end. And then would be the wars of the great sea-monsters, and those of Gog and Magog, and the rest of the time would be the time of the Messiah, and that the Holy One, blessed be His Name, would only renew His world after the 7,000 years; to which, however, one Rabbi objects, making it 5,000 years. Rabbi Nathan speaks of Habakkuk 2:3 as a passage so deep as to go down to the abyss, reproving the opinion of the Rabbis who sought out the meaning of Daniel 7:25, and of Rabbi Samlai, who similarly busied himself with Psalm l30:5, and of Rabbi Akiba, who dwelt upon Haggai 2:6. But the first kingdom (Babylonian?) was to last seventy years; the second (Asmonæan?) fifty-two years; and the rule of the son of Kozebhah (Bar Kakhabh, the false Messiah) two and a half years. According to Rabbi Samuel, speaking in the name of Rabbi Jonathan: Let the bones of those be broken who calculate the end, because they say, The end has come, and the Messiah has not come, therefore He will not come at all. But still expect Him, as it is said (Habakkuk 2:3), Though it tarries, wait for him.' Perhaps you will say: We wait for Him, but He does not wait for it. On this point read Isaiah 30:18. But if so, what hinders it? The quality of judgment. But in that case, why should we wait? In order to receive the reward, according to the last clause of Isaiah 30:18. On which follows a further discussion. Again, Rabh maintains that all the limits of time as regards the Messiah are past, and that it now only depends on repentance and good works when He shall come. To this Rabbi Samuel objected, but Rabh's view was supported by Rabbi Eliezer, who said that if Israel repented they would be redeemed, but if not they would not be redeemed. To which Rabbi Yehoshua added, that in the latter case G-d would raise over them a King whose decrees would be hard like those of Haman, when Israel would repent. The opinion of Rabbi Eliezer was further supported by Jeremiah 3:22, to which Rabbi Yehoshua objected by quoting Isaiah 52:3, which seemed to imply that Israel's redemption was not dependent on their repentance and good works. On this Rabbi Yehoshua retorted by quoting Malachi 3:7, to which again Rabbi Yehoshua replied by quoting Jeremiah 3:14, and Rabbi Eleizer by quoting Isaiah 30:15. To this Rabbi Yehoshua replied from Isaiah 49:7. Rabbi Eliezer then urged Jeremiah 4:1, upon which Rabbi Yehoshua retorted from Daniel 12:7, and so effectively silenced Rabbi Eliezer. On this Rabbi Abba propounded that there was not a clearer mark of the Messianic term than that in Isaiah 36:8. To which Rabbi Eliezer added Zechariah 8:10. On this the question is raised as to the meaning of the words neither was there any peace to him that went out or came in.' To this Rabh gave an answer that it applied to the disciples of the sages, according to Psalm 119:165. On which Rabbi Samuel replied that at that time all the entrances would be equal (i.e. that all should be on the same footing of danger). Rabbi Chanina remarked that the Son of David would not come till after fish had been sought for for the sick and not found, according to Ezekiel 32:14 in connection with Ezekiel 29:21. Rabbi Chamma, the son of Rabbi Chanina, said that the Son of David would not come until the vile dominion over Israel had ceased, appealing to Isaiah 18:5, 7. R' Seira said that Rabbi Chanina said: The Son of David would not come till the pride had ceased in Israel, according to Zephaniah 3:11, 12. Rabbi Samlai, in the name of Rabbi Eliezer the son of Rabbi Simeon, said that the Son of David would not come till all judges and rulers had ceased in Israel, according to Isaiah i.26. Ula said Jerusalem is not to be redeemed, except by righteousness, according to Isaiah i.27. We passover the remarks of Rabbi Papa, as not adding to the subject. Rabbi Yochanan said: If you seest a generation that increasingly diminishes, expect Him, according to 2 Samuel 22:28. He also added: If you seest a generation upon which many sorrows come like a stream, expect Him, according to Isaiah 59:19-20. He also added: The son of David does not come except in a generation where all are either righteous, or all guilty - the former idea being based on Isaiah 60:21, the latter on Isaiah 59:16 and 48:11. Rabbi Alexander said that Rabbi Yehoshua the son of Levi referred to the contradiction in Isaiah 60:22 between the words in his time' and again I will hasten it,' and explained it thus: If they are worthy, I will hasten it, and if not, in His time. Another similar contradiction between Daniel 7:13 and Zechariah 9:9 is thus reconciled: if Israel deserves it, He will come in the clouds of heaven; if they are not deserving, He will come poor, and riding upon an donkey Upon this it is remarked that Sabor the King sneered at Samuel, saying: You say that the Messiah is to come upon an donkey I will send Him my splendid horse. To which the Rabbi replied: Is it of a hundred colours, like His donkey Rabbi Yehoshua, the son of Levi, saw Elijah, who stood at the door of Paradise. He said to him: When shall the Messiah come? He replied: When that L-rd shall come (meaning G-d). Rabbi Yehoshua, the son of Levi, said: I saw two (himself and Elijah), and I heard the voice of three (besides the former two the Voice of the son of Yochai, and said to him: Shall I attain the world to come? Elijah replied: If it pleaseth the L-rd. Upon which follows the same remark: I have seen the Messiah come? To which the answer is: Go and ask Him Yourself. And where does He abide? At the gate of the city (Rome). And what is His sign? He abides among the poor, the sick and stricken. And all unbind, and bind up again the wounds at the same time, but He undoes (viz. the bandage) and rebinds each separately, so that if they call for Him they may not find him engaged. He went to meet Him and said: peace be to you, my Rabbi and my L-rd. He replied to him: Peace be to you, you son of Levi. he said to Him: When will you come, my L-rd? He replied to him: Today. Then he turned to Elijah, who said to him: What has He said to you? He said to me: Son of Levi, peace be to you. Elijah said to him: He has assured you and Your Father of the world to come. He said to him: But He has deceived me in that He said: I come today, and he has not come. He said to him that by the words' today' He meant: today if ye will hear My voice (Psalm 95:7). Rabbi José was asked by his disciples: When will the Son of David come? To this he replied: I am afraid you will ask me also for a sign. Upon which they assured him they would not. On this he replied: When this gate (viz. of Rome) shall fall, and be built, and again fall, and they shall not have time to rebuild it till the Son of David comes. They said to him: Rabbi, give us a sign. He said to them: Have ye not promised me that ye would not seek a sign? They said to him: Notwithstanding, do it. He said to them: If so, the waters from the cave of Pamias (one of the sources of the Jordan) shall be changed into blood. In that moment they were changed into blood. Then the Rabbi goes on to predict that the land would be overrun by enemies, every stable being filled with their horses. Rabh said that the son of David would not come till the kingdom (i.e foreign domination) should extend over Israel for nine months, according to Micah 5:3. Ula said: Let Him come, but may I not see Him, and so said Raba. Rabbi Joseph said: Let Him come, and may I be found worthy to stand in the shadow of the dung of His donkey(according to some: the tail of his ass). Abayi said to Raba: Why has this been the bearing of your words? If on account of the sorrows of the Messiah, we have the tradition that Rabbi Eliezer was asked by his disciples, what a man should do to be freed from the sorrows of the Messiah; on which they were told: By busying yourselves with the Torah, and with good works. And you are a master of the Torah, and you have good works. He answered: Perhaps sin might lead to an occasion of danger. To this comforting replies are given from Scripture, such as Genesis 28:15, and other passages, some of them being subjected to detailed commentation.

Rabbi Yochanan expressed a similar dislike of seeing the days of the Messiah, on which Resh Lakish suggested that it might be on the ground of Amos 5:19, or rather on that of Jeremiah 30:6. Upon this, such fear before G-d is accounted for by the consideration that what is called service above is not like what is called service below (the family above is not like the family below), so that one kind may outweigh the other. Rabbi Giddel said that Rabh said that Israel would rejoice in the years of the Messiah. Rabbi Joseph said: Surely, who else would rejoice in them? Chillak and Billak? (two imaginary names, meaning no one). This, to exclude the words of Rabbi Hillel, who said: There is no Messiah for Israel, seeing they have had Him in the time of Hezekiah. Rabh said: The world was only created for David; Samuel, for Moses; and Rabbi Yochanan, for the Messiah. What is His Name? The school of Rabbi Shilah said: Shiloh is His Name, according to Genesis 49:10. The school of Rabbi Jannai said: Yinnon, according to Psalm 72:17. The school of Rabbi Chanina said: Chaninah, according to Jeremiah 16:13. And some say Menachem, the son of Hezekiah, according to Lamentations i.16. And our Rabbis say: The Leprous One of the house of Rabbi, is His Name, as it is written in Isaiah 53:4. Rabbi Nachman said: If He is among the living, He is like me, according to Jeremiah 30:21. Rabh said: If He is among the living, He is like Rabbi Yehudah the Holy, and if among the dead he is like Daniel, the man greatly beloved. Rabbi Yehudah said, Rabh said: G-d will raise up to them another David, according to Jeremiah 30:9, a passage which evidently points to the future. Rabbi Papa said to Abaji: But we have this other Scripture Ezekiel 37:25, and the two terms (Messiah and David) stand related like Augustus and Caesar. Rabbi Samlai illustrated Amos 5:18, by a parable of the rooster and the bat which were looking for the light. The cock said to the bat: I look for the light, but of what use is the light to you? So it happened to a Sadducee who said to Rabbi Abahu: When will the Messiah come? He answered him: When darkness covers this people. He said to him: Dost you intend to curse me? He replied: It is said in Scripture Isaiah 60:2. Rabbi Eliezer taught: The days of the Messiah are forty years according to Psalm 95:10. Rabbi Eleazar, the son of Asariah, said: Seventy years, according to Isaiah 23:15, according to the days of a King,' the King there spoken of being the unique king, the Messiah. Rabbi said: Three generations, according to Psalm 72:5. Rabbi Hillel said: Israel shall have no more Messiah, for they had him in the days of Hezekiah. Rabbi Joseph said: May G-d forgive Rabbi Hillel: when did Hezekiah live? During the first Temple. And Zechariah prophesied during the second Temple, and said Zechariah 11:9. We have the tradition that Rabbi Eliezer said: The days of the Messiah are forty years. It is written Deuteronomy 8:3, 4, and again in Psalm 90:15 (showing that the days of rejoicing must be like those of affliction in the wilderness). Rabbi Dosa said: Four hundred years quoting Genesis 15:13 in connection with the same Psalm. Rabbi thought it was 365 years, according to the solar year, quoting Isaiah 63:4. He asked the meaning of the words: 'The day of vengeance is in My heart,' Rabbi Yochanan explained them: I have manifested it to My heart, but not to My members, and Rabbi Shimon ben Lakish: To My heart, and not to the ministering angels. Abimi taught that the days of the Messiah were to last for Israel 7,000 years (a Divine marriage-week), according to Isaiah 62:5. Rabbi Yehudah said that Rabbi Samuel said that the days of the Messiah were to be as from the day that the world was created until now, according to Deuteronomy 11:21. Rabbi Nacham said: As from the days of Noah till now, according to Isaiah 54:9. Rabbi Chiyya said, that Rabbi Yochanan said: All the prophets have only prophesied in regard of the days of the Messiah; but in regard to the world to come, eye has not seen, O G-d, beside you, what He has prepared for him that waiteth for Him (Isaiah 64:4). And this is opposed to what Rabbi Samuel said, that there were no differences between this world and the days of the Messiah, except that foreign domination would cease. Upon which the Talmud goes off to discourse upon repentance, and its relation to perfect righteousness.

THE following list contains the passages in the Tanakh applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Ketuvim, and supported by more than 558 separate quotations from Rabbinic writings.

In the Zohar we find, "Mashiach ben Yosef ... who will die until he arises' (Sefer Hazohar, Reuven Margolit ed. [Jerusalem: 1984], III, 203b). Rabbi Chaim Vital wrote, 'After he is killed ... his body will remain intact 40 days until the Davidian messiah revives him' (Rav Chaim Vital, Etz Hada'at Tov [Jerusalem: 1991], I, 59b). In Megaleh Amukot it is written that, ‘in the future when the Josephian messiah is killed, through prayer he will return and live (Megaleh Amukot Al Hatorah, 72a). So too we find in the book Shnei Luchot Habrit: ‘The Josephian messiah will be killed and return to life’ (Rav Yeshayahu Horowitz, Shnei Luchot Habrit [Jerusalem: 1975], Tractate Pesachim, 18a). Aside from this the Zohar and other sources describes how the Messiah will vanish for a certain period. For example, ‘the messiah will be put away for 12 months’ (Sefer Hazohar, Margolit, II, 7b). It may be that this disappearance and return lies at the root of the development of the idea of the Messiah’s death and rebirth.

^{^[1]} Targum Yonatan on Genesis 35, Sefaria.org

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miércoles, 15 de enero de 2025

INTRODUCCION AL MASHIAJ

C. “And the spirit of G-D hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them.”
Chagigah 15a, The William Davidson Talmud, Sefaria.org

F. “The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.”
Rashi on Genesis 1:2, Sefaria.org

G. “And the spirit of G-d was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.”
Baal HaTurim on Genesis 1:2, Sefaria.org

H. “Finally, the words ורוח אלקים refer to the spirit of the Messiah."
Bachya on Genesis 1:2, Sefaria.org

אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ

זֶה סֵפֶר תֹּולְדֹת אָדָם

וְאֵלֶּה תֹּולְדֹות פָּרֶץ

לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִֽיק׃ יִתְיַצְּבוּ
מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יי וְעַל־מְשִׁיחוֹ׃

רבותינו דרשו את הענין על מלך המשיח
ולפי משמעו יהיה נכון לפותרו על דוד עצמו

יָדִין בַּ֭גֹּויִם מָלֵא גְוִיֹּות

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miércoles, 15 de enero de 2025

INTRODUCCION AL MASHIAJ

C. “And the spirit of G-D hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them.” Chagigah 15a, The William Davidson Talmud, Sefaria.org

F. “The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.” Rashi on Genesis 1:2, Sefaria.org

G. “And the spirit of G-d was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.” Baal HaTurim on Genesis 1:2, Sefaria.org

H. “Finally, the words ורוח אלקים refer to the spirit of the Messiah." Bachya on Genesis 1:2, Sefaria.org

אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ

זֶה סֵפֶר תֹּולְדֹת אָדָם

וְאֵלֶּה תֹּולְדֹות פָּרֶץ

לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִֽיק׃ יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יי וְעַל־מְשִׁיחוֹ׃

רבותינו דרשו את הענין על מלך המשיח ולפי משמעו יהיה נכון לפותרו על דוד עצמו

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C. “And the spirit of G-D hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them.”
Chagigah 15a, The William Davidson Talmud, Sefaria.org

F. “The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.”
Rashi on Genesis 1:2, Sefaria.org

G. “And the spirit of G-d was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.”
Baal HaTurim on Genesis 1:2, Sefaria.org

H. “Finally, the words ורוח אלקים refer to the spirit of the Messiah."
Bachya on Genesis 1:2, Sefaria.org

לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִֽיק׃ יִתְיַצְּבוּ
מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יי וְעַל־מְשִׁיחוֹ׃

רבותינו דרשו את הענין על מלך המשיח
ולפי משמעו יהיה נכון לפותרו על דוד עצמו