Tag Archives: Jacob

The Incredible Midrash of the Death of Moses

‘The Death of Moses’ (Illustration from the Providence Lithograph Company)

On the holiday of Simchat Torah, we conclude the yearly cycle of Torah readings with the final portion, V’Zot HaBerakhah. This short parasha relays Moses’ final blessing to the people before ascending Mt. Nebo and returning to his Maker:

Moses was one hundred and twenty years old when he died. His eye had not dimmed, nor had he lost his vigour… And there was no other prophet who arose in Israel like Moses, whom Hashem knew face to face…

The Torah tells us that Moses was incomparable, and there was never a prophet like him. Indeed, in his 13 Principles of Faith, the Rambam has one principle (#6) stating that God communicates with man through prophecy, and a separate belief (#7) that Moses’ prophecy is the greatest of all. The Sages stated that while all the other prophets saw visions only through a blurry (or dim) lens, Moses saw visions through a perfectly clear lens. While all the other prophets only received visions while dreaming or entranced, Moses alone could communicate with God fully conscious and awake.

‘Moses Coming Down From Mt. Sinai’ by Gustav Doré, with rays of light shining forth from Moses’ face.

The Midrash (Devarim Rabbah 11:3) presents an intriguing passage where various Heavenly figures argue with Moses on who is the greatest. Adam comes first and says: “I am greater than you because I was created in the image of God.” Moses replied that although Adam was initially very great, his honour was taken away from him, whereas the Torah says that Moses had not “lost his vigour”. The Sages teach that Adam initially glowed with a pure light. This light was lost after the consumption of the Forbidden Fruit, leaving behind only frail skin. Moses reversed this: upon his return from the summit of Sinai, his skin glowed so brightly that he had to wear a mask (Exodus 34:35).

After Adam, came Noah and said: “I am greater than you because I was delivered from the generation of the Flood.” Moses replied: “I am far superior to you. You saved only yourself, but had no strength to deliver your generation, while I saved both myself and my generation when they were condemned to destruction at the time of the Golden Calf.”

Abraham arose next, and said: “I am greater than you because I used to give hospitality to all wayfarers.” Moses replied that while Abraham “fed uncircumcised men, I fed circumcised ones” and while Abraham “gave hospitality in an inhabited land, I fed them in the wilderness.”

Isaac argued he was greater than Moses because he was willing to die upon the altar, and witnessed the Divine Presence at that moment. Moses countered that he regularly spoke “face to face” with the Divine Presence, and his eyes had not dimmed from this, while Isaac had ultimately gone blind.

Finally, Jacob said: “I am greater than you because I wrestled with the angel and prevailed.” Moses replied: “You wrestled with the angel in your own territory [on Earth], but I went up to their territory, and they feared me.” The passage concludes by saying that this is what King Solomon hinted to when he wrote v’at alit al kulana, “…and you have excelled them all.” (Proverbs 31:29)

The Ascent of Moses

The Midrash continues to describe the moment of Moses’ passing. When the time came, God instructed the angel Gabriel to bring up Moses’ soul. Gabriel told God: “Master of the Universe! How can I witness the death of him who is equal to 600,000? How can I behave harshly to one who possesses such qualities?” So God told the angel Michael to bring Moses. Michael replied: “Master of the Universe! I was his teacher, and he my pupil, so I cannot witness his death.” God then had to summon the wicked Samael to bring up Moses’ soul. Samael took his sword and went gladly, for he had been waiting a very long time for that moment. However, when he approached Moses and saw the pure light shining from his face, he trembled and said: “Surely no angel can take away Moses’ soul!”

Samael tried to take Moses anyway, telling him that he should come willingly, for all mortals must die. Moses argued that he is unlike any other mortal, and proceeded to give a resume of his achievements. Convinced, Samael went back to Heaven. God insisted that Samael go back to bring Moses, and not take no for an answer. Samael returned sword in hand, and Moses drew his staff for battle. The Midrash says that Moses readily defeated Samael, blinded him, and “removed his beam of glory”.

At this point, a voice called forth from Heaven and said: “The time of your death has come.” Still, Moses would not relent, so God had to do the job Himself. As soon as He extracted Moses’ soul, the soul itself protested:

Master of the Universe! I know that You are the God of all spirits and all souls, the souls of the dead and the living are in Your keeping, and You have created and formed me and placed me within the body of Moses for a hundred and twenty years. And now, is there a body in the world purer than the body of Moses…? Therefore I love him and I do not desire to leave him.

The Soul continued to tarry until finally “God kissed Moses and took away his soul” with a Divine Kiss. It was then that the Divine Presence proclaimed: “And there was no other prophet who arose in Israel like Moses…”

When reading such Midrashic passages, it is important to remember the old adage that those who deny the validity of the Midrash are heretics, yet those who take the Midrash literally are fools. Although this Midrash probably shouldn’t be taken literally, it certainly captures the incomparable greatness of Moses.

Chag Sameach! 

‘Moses on Mount Sinai’ by Jean-Léon Gérôme (c.1900)

Tzom Gedaliah and Mystical Secrets of Fasting

Clay Bulla of Gemaryahu ben Shaphan, dated to 586 BCE.

Today is the Fast of Gedaliah, one of the “minor fasts” of the Jewish calendar. This fast commemorates the assassination of Gedaliah ben Achikam, the governor of Judah, some 2500 years ago. After the Babylonians destroyed the Temple and sent the majority of Jews into exile, they left a small number of Jewish farmers in their newly-created province of Judah, under the leadership of the righteous Gedaliah. Gedaliah was the grandson of Shaphan, one of the court scribes of Judean royalty who likely played a role in the composition of the Biblical Book of Kings, among others. (Incredibly, Jeremiah 36:10 describes how Shaphan had a son named Gemaryahu, and recently Israeli archaeologist Yigal Shiloh discovered a bulla in Jerusalem inscribed with the words: “belonging to Gemaryahu ben Shaphan”.)

The Books of Jeremiah (ch. 41) and II Kings (ch. 25) describe how a certain Ishmael killed Gedaliah “in the seventh month”, during what appears to be a feast day, which our Sages stated was Rosh Hashanah. The reason for the assassination is not explicitly given. It seems Ishmael believed that if anyone should govern in Israel, it should be him since he was a member of the Judean royal family and a descendant of King David. Ishmael didn’t think the whole thing through very well. Assassinating Gedaliah immediately raised fears that the Babylonians would return to punish the Jews for smiting their appointed governor. The fearful Jewish populace thus fled to Egypt, while Ishmael himself escaped to Ammon.

The tragedy was a great one not only because of the grotesque assassination of a righteous Jew by his fellow (Ishmael also slaughtered a handful of other Jews, as well as innocent pilgrims on their way to worship in Jerusalem.) Perhaps more significantly, the fleeing of the last Jews of Judea meant that the Holy Land was essentially devoid of its people for the first time in nearly a millennium. While Jews from Babylon would later come back to rebuild, they would be faced with new settlers that had since filled the vacuum in Israel: the Samaritans. This people would be a thorn at the side of the Jews for centuries to come. Worst of all, the assassination of Gedaliah is yet another example of sinat chinam, baseless hatred and Jewish in-fighting, which seems to always be the root of all Jewish problems.

The Sages instituted a fast to commemorate all of these things. And the fast’s timing is particularly auspicious, as it comes during the Ten Days of Repentance when we should be focusing on kindness, prayer, and atonement. Now is the time to repair relationships and form new bonds, for families and communities to come together. For many, it also something of a “practice run” for the more famous fast that comes just days later: Yom Kippur. This brings up an important question. What exactly does fasting have to do with atonement, spiritual growth, and self-development?

The Power of Fasting

Offerings on the Altar (Courtesy: Temple Institute)

Aside from its well-documented health benefits, fasting brings a great deal of spiritual benefits, too. In the fast day prayers, we read how fasting is symbolic of sacrificial offerings. In the days of the Temple, people would atone by bringing an offering, shedding its blood, and watching its fat burn on the altar. In Sha’ar Ruach HaKodesh (Kavanot haTaanit), Rabbi Chaim Vital, the Arizal’s foremost disciple, explains that the sight of the animal being slaughtered would immediately inspire the person to repent. They would feel both a great deal of regret for their sin, and compassion for the animal, and would recognize that it should have been them slaughtered upon the altar. In lieu of a Temple, we fast to burn our own bodily fat, and “thin” our blood. The Arizal taught that the penitent faster is thus likened to a korban.

Rabbi Vital then reminds us that the food we eat contain spiritual sparks, and even the souls of reincarnated people. While we hope that our blessings and proper intentions when eating frees these sparks and elevates them to Heaven, we are not always successful in this regard—especially when we lose sense of the meal and eat purely for physical reasons. These sparks remain with us, and can even affect our thoughts and emotions. The Arizal explains that a fast day is an opportunity to free those sparks trapped within. We avoid eating anything new, resulting in the body shedding its fat and blood, and just as these things “burn up” physically, the sparks lodged within them “burn up” and ascend as well with the help of our prayers and pure thoughts and intentions. Moreover, the difficulty of fasting breaks apart the kelipot, the spiritual “husks” that trap those holy sparks.

(Interestingly, this passage in Sha’ar Ruach HaKodesh shows an incredibly detailed and accurate knowledge of the digestive system. Rabbi Vital explains how the stomach and intestines break down the food, absorb it into the bloodstream, where it goes to the liver for further processing, and then to the heart which delivers the nutrients to the rest of the body, particularly the brain, the seat of the neshamah.)

Secrets of Fasting

Etz Chaim, “Tree of Life”. Note the sefirot of Gevurah and Hod on the left column.

The Arizal mentions how it is good to fast not only on the six established fast days of the Jewish calendar (Gedaliah, Kippur, 10 Tevet, Esther, 17 Tamuz, and 9 Av), but on every Monday and Thursday. This is, in fact, an ancient Jewish custom that is attested to in numerous historical documents. (One of these is the Didache, an early Christian text of the 1st century CE that tells its adherents not to fast on Mondays and Thursdays because that is when the Jews fast!) The Arizal explains that Monday and Thursday, the second and fifth days of the week, correspond to the second and fifth sefirot of Gevurah and Hod. Gevurah and Hod are on the left column of the mystical “Tree of Life”, and the left is associated with judgement and severity. By fasting on these days, one can break any harsh judgments decreed upon them.

The Arizal also taught that one who fasts two days in a row—48 hours straight—is likened to having fasted twenty-seven day fasts, and one who can fast three days straight has fasted the equivalent of forty day fasts. This is important because one of the most powerful fasts in Jewish tradition, which will completely purify the greatest of sins, particularly sexual ones, requires 84 day-fasts. (The number 84 comes from the fact that Jacob was 84 years old when he was first intimate, with Leah, and conceived Reuben.) Usually, this was done by fasting 40 days straight (eating only at night), followed by another 44 days (or vice versa). A person can thus accomplish the same purification by fasting both day and night for a whole week straight, from the end of one Shabbat to the onset of the following Shabbat.

As this would be a personal fast, it may be permissible to consume salt and water, as the Talmud (Berakhot 35b) does not consider these to be “food”, and permits them on personal fasts only. The Arizal actually gives a tip for one who feels thirsty during a fast: they should meditate on the words Ruach Elohim (רוח אלהים). Recall that Genesis begins by telling us that God’s Divine Spirit, Ruach Elohim, “hovered over the waters”. And so, one who meditates upon this should see his thirst quickly dissipate. Ultimately, the Arizal says that Torah study is the best way to repent and expiate sins, much more so than any fast. So, a person who is not up to the task of intermittent fasting may substitute with diligent Torah study.

Soon enough, there will be no need to fast at all, as the prophet (Zechariah 8:19) states: “So says Hashem, God of Hosts: The fast of the fourth, fifth, seventh, and tenth days shall be for the house of Judah for gladness, joy, and good times; for love of truth and peace.” With each passing moment, we near the time when all of these fast days—the fourth (ie. the 17th of Tammuz, in the fourth month), the fifth (9 Av, in the fifth month), the seventh (Tzom Gedaliah), and tenth (10th of Tevet) shall turn into joyous feast days. May we merit to see this day soon.

Gmar Chatima Tova!   

Deciphering Bilaam’s End of Days Prophecy

‘Balaam and the Angel’ by John Linnell

This week’s parasha is Balak, named after the Moabite king that sought to curse Israel. Balak hired the sorcerer Bilaam to do the job, but instead of cursing Israel, Bilaam’s mouth would utter blessings and prophecies. The parasha is perhaps most famous for Bilaam’s last prophecy, concerning acharit hayamim, the “End of Days” (Numbers 24:14-25):

“I see it but not now, I behold it, but it is not soon. A star will go forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth. Edom shall be possessed, and Seir shall become the possession of his enemies, and Israel shall triumph.” When he saw Amalek, he took up his parable and said, “Amalek was the first of the nations, and his fate shall be everlasting destruction.” When he saw the keini, he took up his parable and said, “How firm is your dwelling place, and your nest is set in a cliff. For if Cain is laid waste, how far will Assyria take you captive?” He took up his parable and said, “Alas! Who can survive these things from God? Ships will come from the Kittim and afflict Assyria and afflict those on the other side, but he too will perish forever.” Bilaam arose, left, and returned home…

What is the meaning of these cryptic words? The first part seems relatively clear: in the distant future, a leader will arise for Israel who will “uproot all the sons of Seth”, meaning all of mankind, who come from Adam’s third son, Seth. Israel’s enemies will be defeated for good, as will the evil Amalek. Bilaam is, of course, speaking about Mashiach. Then it gets more complicated. Who is the “keini”? Why does he dwell in a nest? What does Cain have to do with anything, and who is Assyria taking captive?

Balak’s Bird

The parasha begins: “And Balak ben Tzippor saw all that Israel had done to the Amorites, and Moab became terrified of the people…” The Zohar comments on the name Balak ben Tzippor (literally “Balak, son of a bird”) by saying that Balak was a powerful sorcerer who was able to do all sorts of witchcraft using various birds. One of those birds was called Yadua, and through it he was able to see visions. What did Balak “see” that made him so terrified of Israel?

The Zohar says that Balak took the Yadua bird as usual and performed his rituals, but this time, the bird flew away. When it returned, he saw the bird engulfed in flames, and this made him fear Israel. Why did the image of a flaming bird strike fear in Balak’s heart? What does this flaming bird have to do with Israel?

The Phoenix

In almost every culture around the world there is a myth of a magical flaming bird. The ancient Egyptians worshipped Bennu, the “solar bird” which lived for 500 years before being reborn from its own egg. The Persians spoke of Simurgh, a peacock-eagle that lived 1700 years before igniting itself in flames, and had lived so long that it saw civilization destroy itself three times. The most famous version of the myth is from the Greeks, who called the flaming bird Phoenix. The name derives from the fact that the bird comes from, and sets its nest, in the land of Phoenicia.

Phoenix by FJ Bertuch (1747-1822)

Phoenicia is another name for Lebanon, whose territories once overlapped with Israel’s. The Phoenicians and Israelites had very similar cultures and used the same alphabet. The Tanakh describes the central role that the Phoenicians played in the construction of the First Temple. They sent skilled artisans and builders, as well as gold and the cedar trees that served as the Temple’s framework. King Solomon gave the Phoenician king Hiram twenty Israelite cities around the Galilee as a gift. The two merged their navies and did business together, and are even described as “brothers” (see I Kings 5).*

In the Greek account, the eternal Phoenix builds its nest in one of the cedars of Lebanon before the nest catches fire and the Phoenix is cremated into ash. From the ashes emerges an egg, and the selfsame Phoenix hatches from it. This story is very similar to one told in the Midrash.

In the Garden of Eden

The Midrash (Beresheet Rabbah 19:5) describes what Eve did after eating the Forbidden Fruit. She gave some to Adam, and then

… She fed [the Forbidden Fruit] to all the beasts and all the animals and all the birds. All of them listened to her, except for one bird, called Hol, as it says, “Like the hol that has many days” (Job 29:18). The School of Rabbi Yannai said: “It lives for a thousand years; and at the end of a thousand years, fire comes out of its nest and burns it and leaves the size of an egg from it, and it comes back and grows limbs and lives.”

According to the Midrash, it wasn’t just Adam and Eve that ate the Fruit, but all living things had a taste, making them all mortal. However, there was one bird that did not listen to the humans, and flew away, escaping death. It lives one thousand years, then burns to ashes in its nest, and is reborn. Adam, too, was meant to live in segments of one thousand years, being reborn each millennium. However, after eating of the Fruit, his life was capped at a single one thousand year segment. (Of this 1000 years, he gave up 70 to King David, which is why Adam lived 930 years, and David exactly 70. See ‘How Did Adam Live 930 Years?’ for more.)

The Talmud (Sanhedrin 108b) also speaks of this immortal bird. Here, the Phoenix is waiting patiently for Noah to give it food, so he blesses it with eternal life. In both Midrashic and Talmudic passages, the scriptural source is Job 29:18, which speaks of Hol, the Hebrew term for the Phoenix. Why was Balak terrified when he saw an image of the firebird?

The Bird’s Nest

Some of the most ancient Jewish mystical texts are collectively known as Heikhalot, “Palaces”. These texts describe the ascents of various sages to the Heavens, and their descriptions of what they see. For example, Heikhalot Zutrati describes the ascent of Rabbi Akiva while Heikhalot Rabbati describes that of Rabbi Ishmael. In their description of the Heavenly architecture, the residence of Mashiach is called kan tzippor, the “Bird’s Nest”. This moniker is used throughout later Kabbalistic texts as well. Mashiach is said to be dwelling in a bird’s nest.

Mashiach’s role can be summarized in this way: his task is to complete the various spiritual rectifications (tikkunim) and return humanity to the Garden of Eden. Central to this is restoring a world without death—the world of resurrection. Note how Jewish prayers never request for us to enter some kind of ethereal afterlife in the Heavens, but rather to merit techiyat hametim, the resurrection of the dead, here in the earthly Garden of Eden. The Sages refer to that world as Olam HaBa, the world to come; not some other world or dimension, but the coming world that is here. (See here for more on the Jewish perspective on the afterlife.)

Mashiach is the one who is supposed to defeat death and usher in that world of resurrection. The Sages actually describe two messiahs: Mashiach ben Yosef, and Mashiach ben David. The role of Mashiach ben Yosef is to fight Israel’s wars and defeat its enemies, paving the way for Mashiach ben David to re-establish God’s kingdom. However, amidst the great battles, Mashiach ben Yosef is supposed to die. This is first mentioned in the Talmud (Sukkah 52a):

What is the cause of the mourning [at the End of Days]? Rabbi Dosa and the other rabbis differ on the point. One explained: the cause is the slaying of Mashiach ben Yosef; the others explained: the cause is the slaying of the Evil Inclination… Our Rabbis taught: The Holy One, blessed be He, will say to Mashiach ben David (May he reveal himself speedily in our days), “Ask of Me anything, and I will give it to thee”… When [ben David] will see that Mashiach ben Yosef is slain, he will say to Him, “Master of the Universe, I ask of Thee only the gift of life.” God answered him: “As to life, your father David has already prophesied this concerning you, as it is said, ‘He asked life of Thee, Thou gavest it him, [even length of days for ever and ever].’” (Psalms 21:5)

The Talmud links the death of Mashiach ben Yosef with the death of all evil. Mashiach ben David will then ask God to restore Mashiach ben Yosef to life, and God answers that He had already granted that request long ago to David himself, as seen from a verse in Psalms. Ben Yosef will die, then return to life, followed by the return of all the righteous dead after him.

Not surprisingly then, the symbol of Mashiach ben Yosef is a Phoenix, and he dwells in a “bird’s nest”. The Phoenix is said to take residence in the cedars of Lebanon, which is also associated with Mashiach ben Yosef, as it says in Psalms 92:13: “The righteous one will flourish like a palm tree, he shall grow like a cedar in the Lebanon”. [For those who like gematria, the term “cedar” (ארז) has the same value as “ben Yosef” (בן יוסף).]

‘Phoenix’ is one of the 88 constellations in the night’s sky. A modern map is on the left, and a 1742 depiction from Johann Gabriel Doppelmayr’s Atlas Coelestis is on the right. Every year, a meteor shower (called the Phoenicids) appears at the Phoenix constellation, from July 3 to July 18.

Warships in Syria

This is precisely what Balak feared when he saw the Phoenix. He realized that his plot to destroy Israel would fail miserably. Moreover, he saw that he would be the very ancestor of Mashiach, since he is a great-grandfather of Ruth, who is the great-grandmother of David! Unable to work his own magic, Balak summoned another sorcerer, Bilaam. It is highly appropriate that Bilaam’s final prophecy was regarding the End of Days and the coming of Mashiach.

Bilaam sees the “keini” in his nest—Mashiach—and says “… if Cain is laid waste, how far will Assyria take you captive?” What does Mashiach have to do with Cain? The Arizal explains that the tikkun associated with Cain is the most significant, for Cain is the one who actually brought death into the world. He is the first murderer, having killed his brother Abel. Abel’s was the first ever death. If Mashiach is to remove death from the world for good, he must rectify that primordial event.

And so, Mashiach ben Yosef is a reincarnation of Cain, and he must die as a measure for measure rectification for Cain’s murder of Abel. And who is Abel? Mashiach ben David, the one who brings about the resurrection of Mashiach ben Yosef! The brothers finally make peace. Cain and Abel are the two messiahs, and their mission is to restore peace to the entire world—after all, they were the ones that brought conflict into the world to begin with.

What did Bilaam say? He saw the keini, the one of Cain, in his nest. He is taken captive by Assyria—amidst a great battle that brings massive warships from the West—and “will perish”. He must perish because he is Mashiach ben Yosef, and through his demise all death and evil die with him. With these words, Bilaam fittingly ends his prophecy of the End of Days, for that event is the very end of the world as we know it, and the start of an entirely new era into which even Bilaam could not peer.

This week in the news: the USS George HW Bush, one of the largest warships in the world, docks in Haifa, Israel, on its way to a mission in Syria. Does the current Syrian conflict play into Bilaam’s prophecy?


*After the kingdoms of Phoenicia and Israel were destroyed, their outpost of Carthage in North Africa remained. This trading post had become a powerful city-state, and challenged Rome for control of the Mediterranean. The greatest Carthaginian leader was Hannibal. While many are familiar with Hannibal, few are aware of his last name, Barak (Latinized as Barca). Recall that the Biblical Barak was Deborah’s military general. He hailed from the tribe of Naphtali, and it is precisely from this region that Solomon gave Hiram twenty cities. Considering that Hiram and Solomon had combined their navies and traded together across the Mediterranean and Red Sea together, it is very possible that Carthage was one of the joint Israelite-Phoenician outposts, and Hannibal was a descendent of the Biblical Barak! Interestingly, Hannibal spent the last years of his life in Greek Syria, and helped Antiochus III conquer Judea. Unlike his son Antiochus IV (of Chanukah fame), Antiochus III was very friendly with the Jews, and supported Jerusalem’s Temple.

Is the Lubavitcher Rebbe Mashiach?

Today is the third of Tammuz, the yahrzeit of Rabbi Menachem Mendel Schneerson, better known as the Lubavitcher Rebbe. There is no doubt that the Rebbe was among the greatest sages of the last century (if not of all time). From the moment he took up the leadership of Chabad, the Rebbe began to make waves in the Jewish world, and quickly transformed Lubavitch into an international powerhouse. Today, Chabad finds itself in 81 countries, operating 3500 institutions.

The Rebbe himself inspired countless souls, both Jewish and non-Jewish. One of the latter was Congresswoman Shirley Chisholm (the first black woman in Congress). When Chisholm was first elected to the House of Representatives, she met fierce opposition and outright racism. Shortly after, she received a call from the Rebbe, who quelled her concerns and offered her advice on how to make the most of her situation. Chisholm went on to create programs that benefited millions of poor people, including the expansion of food stamps across the US. At her retirement breakfast, she said: “If poor babies have milk and poor children have food, it’s because this rabbi in Crown Heights had vision.”

With such vision, along with tremendous wisdom, righteousness, and charisma, it isn’t very surprising that a messianic movement would develop around the Rebbe. Despite the fact that he passed away in 1994, many within the Chabad movement continue to believe that he is Mashiach. Is there substance to this belief?

Mashiach Resurrected

One of the major arguments used by the so-called Mashichistim is a verse in the Talmud (Sanhedrin 98b) that states Mashiach can come from “among the living” or from “among the dead”. The Talmud states that if Mashiach is of the living, it would certainly be Rabbi Yehuda haNasi (who was also called, simply, Rebbi), the great compiler of the Mishnah; if of the dead, it would be the Biblical Daniel. Within Chabad, this passage is used to support the fact that despite the Rebbe’s passing, he may still return to be the messiah.

However, other texts state that Mashiach cannot be from the dead. For example, Midrash Rabbah (on Genesis 49:18) writes how Jacob saw a vision of Samson—who had the potential to be Mashiach—but when Jacob saw Samson’s death, he was saddened that Samson wouldn’t be the messiah and said, “I await Your salvation, Hashem!”

Some believe the Rebbe is not really dead (besides, if Mashiach is from “among the dead”, the Talmud already told us it would be Daniel!) but he is only “concealed”. Multiple Jewish sources state that Mashiach will come, then disappear for a certain amount of time, and then return again. For example, Midrash Rabbah (on Numbers 11:3), writes:

Just like the first redeemer, Moses, revealed himself to the Jews and then concealed himself… similarly, the final redeemer will reveal himself, then conceal himself… and then return and reveal himself again.

Thus, the Rebbe is said to only be “hidden”, and will imminently return. Of course, this isn’t very different from the Christian belief in Jesus’ “second coming”. Christians have been waiting eagerly for two millennia—much like Chabad has been waiting eagerly for two decades.

In reality, when ancient Jewish sources speak of Mashiach’s concealment and return, they do not mean that Mashiach will disappear for millennia, or even decades. The Midrash cited above itself says that Moses was hidden from the Israelites for three months, and Mashiach would be hidden for only 45 days. Though there are other opinions, the lengthiest is three years (based on Isaac disappearing from the Torah narrative for three years following the Akedah). And so, the potential for the Rebbe being Mashiach appears to have long expired.

The Rebbe on Being Mashiach

One of the things that the Rebbe was adamant about was studying and following the teachings of the Rambam. The Rambam makes it clear who Mashiach is: a Jewish leader who, among other things, successfully reunites the entire nation in Israel (ending the exile), defeats the nation’s enemies, and rebuilds the Temple in Jerusalem. Only one who has successfully accomplished these tasks can be titled “Mashiach”. The Rambam writes that if a person was on his way to fulfilling these, but died in the process, he is clearly not the messiah. The Rambam brings Shimon bar Kochva as an example. Although Bar Kochva was able to push the Romans out of Israel, reclaim the Temple Mount and start rebuilding the Temple, and was even proclaimed the messiah by Rabbi Akiva, he died and his messianic potential died with him.

In one of his talks, the Rebbe himself stated that one is only confirmed to be Mashiach when the Third Temple is built. Obviously, since the Rebbe did not build the Third Temple in his lifetime, he cannot be the messiah. If it turns out that the Rebbe does return somehow in the future, and accomplishes all the messianic tasks, then and only then can he be titled “Mashiach”. To do so now is premature and naïve, if not altogether wrong.

In fact, the Rebbe constantly made clear that he is not Mashiach. In his monumental biography of the Rebbe, Joseph Telushkin devotes a chapter to this question, and writes:

In 1965, Rabbi Avraham Parizh, an elder Chasid who had been with the movement from the time of the Fifth Rebbe, printed letters stating: “With great joy, we can inform you that King Messiah, for whom we have waited so many years, is already among us. He is the holy Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, the King Messiah. His address is 770 Eastern Parkway, Brooklyn, New York. He does not need us to choose him since God has chosen him.” Rabbi Parizh printed up many of these letters and started handing them out in Israel. According to one account, Parizh also distributed these letters by dropping them out of a helicopter.

When the Rebbe learned of the letter, he instructed his secretariat to immediately dispatch a telegram to Parizh, dated June 24, 1965: “We were shocked by the letter [you wrote and handed out] and ask that you immediately cease distributing it. Gather and send to the secretariat all copies of the letter, every last one, and please confirm immediately that you have fulfilled this instruction.” Chasidim tell how Parizh spent several weeks scrounging around the streets of Tel Aviv looking for every such sheet he could find…

In 1991, Rabbi Aharon Dov Halprin, the editor of Chabad’s Israeli magazine, Kfar Chabad, wanted to print an article explaining why the Rebbe was worthy of being considered the presumed Messiah. When the Rebbe learned of this he responded sharply, “If you, God forbid, [plan to write] anything even remotely similar, it is preferable that you shut down the periodical completely.”

In an urgent audience to which the Rebbe summoned Chabad activist Rabbi Tuvia Peles, the Rebbe rebuked those who were making Messianic claims about him, saying, “They are taking a knife to my heart” and “they are tearing off parts of me.”

… Some months later, and shortly before the Rebbe’s stroke, the Alaska-based shliach, Rabbi Yosef Greenberg (author of Y’mei Bereishit), brought a letter to be given to the Rebbe in which he referred to him as “King Messiah”. Later that same day, Rabbi Groner told Greenberg that the Rebbe had looked at the letter, thrown it down in frustration, and then wrote on it, “Tell him that when the Moshiach comes, I will give him the letter.”

An even more definitive statement of the Rebbe on this same issue occurred at around the same time. An Israeli journalist, Sarah Davidowitz of the Kol Ha’ir newspaper, approached the Rebbe and said, “We appreciate you very much, we want to see you in Israel; you said soon you will be in Israel, so when will you come?” The Rebbe responded: “That depends on the Moshiach, not on me.” The journalist persisted, “You are the Moshiach!,” to which the Rebbe responded: “I am not”.

In light of this, to call the Rebbe “Mashiach” is highly inappropriate, and against his own wishes. More dangerously, it risks turning Chabad into a religion of its own. After all, Christianity developed in the very same way; in its first decades, it was nearly indistinguishable from Judaism, and was followed almost entirely by Jews. It took a couple of centuries before the divide between Judaism and Christianity was complete, and by that point, Jesus had become a God-like figure.

The same may very well happen with the Rebbe and Chabad in coming decades. Already, there are elements within Chabad who have taken to equating the Rebbe with some kind of god on Earth. Many in Chabad still write letters to the Rebbe, adorn their homes with countless images and elaborate paintings of him, and read out the Rebbe’s letters at important public events (while everyone is asked to rise in honour of the Rebbe’s “presence”, of course). It isn’t uncommon to see children saluting the Rebbe’s empty chair at 770, while worshippers ecstatically chant “long live our master, teacher, and rabbi, the king Mashiach” (see video here). If Chabad’s leaders do not rein in such activity soon, there is little doubt Lubavitch will morph into a religion of its own. And for the Rebbe—who worked so tirelessly to unite all Jews—that would be a most devastating legacy.

The One Commandment of the Torah

The Revelation at Sinai

This week’s Torah reading is Yitro, famous for its account of the Divine Revelation at Mt. Sinai. For the first time, the Jewish people heard the Ten Commandments, directly from God. Commenting on these verses, Rabbeinu Behaye (1255-1340) describes how God actually revealed the Torah gradually, starting with Adam.

To Adam, God revealed the very first six commandments: (1) not to deny God’s existence, (2) not to blaspheme God, (3) not to murder, (4) not to engage in immoral sexual relations, (5) not to steal, and (6) to establish just legal systems and courts. These may sound familiar, as they are part of the Seven Noahide Laws. Yet, Rabbeinu Behaye writes that Adam and Eve were given these commandments before Noah. These six are the basic laws of humanity so, naturally, they must have been given to the first humans.

To Noah, God added a seventh commandment. Originally, God instructed man to consume only fruits and vegetables (Genesis 1:29-30). In God’s original perfect world, nothing at all had to die. (Thus, the third commandment of “not to murder” likely applied to all living things at the time!) Yet, ten generations after Adam, we read that God permitted the consumption of meat, albeit in a limited way. There are deeply profound reasons for this, which we have addressed in the past.

From the time of Noah onwards, man was permitted to consume meat, so God added a seventh commandment: “do not eat the limb of a live animal”. The basic meaning of this law is that an animal should be carefully slaughtered (and as painlessly as possible) before its meat is consumed. However, the commandment takes on much broader implications, and is regarded as a general prohibition of not being cruel to animals.

From 8 to 613

Another ten generations after Noah came the eighth commandment, given to Abraham. It was Abraham who was first instructed to circumcise himself and the males of his household. God declared that henceforth, every newborn male should be circumcised on the eighth day of life. Appropriately, this was the eighth commandment.

“Jacob wrestling with the angel” by Eugène Delacroix (1861)

Jacob received the ninth commandment: not to consume the gid hanashe, the sciatic nerve. This stems from Jacob’s famous wrestling match with the angel, where he was struck in the thigh, and “Therefore, the children of Israel do not eat the sinew of the thigh until this day…” (Genesis 32:33).

Finally, it was Moses’ generation – the twenty-sixth generation from Adam – that received the entire set of Ten Commandments. Of course, these Ten are quite different than the previous nine. However, the Ten Commandments are only the first of the entire set of 613 mitzvot in the Torah, which do encapsulate the previous nine as well. Jewish tradition holds that these Ten, in fact, allude to all 613. It is often pointed out that the text of the Ten Commandments in the Torah contains exactly 620 letters, corresponding to the 613 Torah mitzvot, plus the additional 7 mitzvot instituted by the Sages.

Going in Reverse

Rabbeinu Behaye teaches us that the Torah was revealed step-by-step, progressing from six in Adam’s time, to seven in Noah’s, eight in Abraham’s, nine in Jacob’s, ten in Moses’, followed by all 613. Interestingly, there is a passage in the Talmud (Makkot 23b-24a) that appears to neatly continue the Torah’s evolution, but this time in reverse!

The passage begins by reminding us that “…six hundred and thirteen precepts were given to Moses” before stating that “David came and reduced them to eleven.” King David was able to condense the entire Torah to eleven central principles, which he recorded in Psalm 15:

A Psalm of David. Hashem, who shall sojourn in Your tabernacle? Who shall dwell upon Your holy mountain? One who (1) walks uprightly, and (2) acts righteously, (3) speaks truth in his heart; (4) Has no slander upon his tongue, (5) nor does evil to his fellow, (6) nor takes up a reproach against his neighbour; (7) In whose eyes a vile person is despised, and (8) one who honours those that fear Hashem; (9) one who swears to his own detriment, but does not renege; (10) One that does not lend his money on interest, (11) nor takes a bribe against the innocent. The doer of these will never falter for eternity.

“Isaiah” by Gustav Doré

David saw that all of the Torah boils down to these 11 principles. But the Talmud doesn’t stop there. The prophet Isaiah “came and reduced them to six.” He taught that it all came down to:

One that (1) walks righteously, and (2) speaks uprightly; one that (3) despises the gain of oppressions, that (4) shakes his hands from holding of bribes, that (5) stops his ears from hearing of blood, and (6) shuts his eyes from looking upon evil. He shall dwell on high… (Isaiah 33:15-16)

From 6 to 1

Along came Isaiah’s contemporary, the prophet Micah, and further reduced the commandments to three! “What does Hashem require of you? Only to act justly, and to love mercy, and to walk humbly with your God…” Apparently, upon hearing this, “Isaiah came again and reduced them to two, as it is written: ‘Thus said Hashem: preserve justice, and do righteousness’” (Isaiah 56:1).

“Amos” by Gustav Doré

Sometime later, the prophet Amos came and was able to reduce the entire Torah to one single principle: “Seek Me and live” (Amos 5:4). The Talmud questions the meaning of this, suggesting that perhaps “seeking God” simply means fulfilling the 613 precepts of His Torah – in which case, we are back to where we started!

The Talmud concludes by telling us that the prophet Habakkuk came along and solved the problem, teaching that the one principle that the entire Torah boils down to is this: tzaddik b’emunato yichyeh, “The righteous shall live by his faith”. It all comes down to knowing without a doubt that there is a God in this universe, and having faith in Him every step of the way. When we fully understand God’s constant, absolute presence in our lives, we will surely live righteously – for how can one ever act unrighteously when they are gripped by God’s perpetual presence?

The Sages teach us that no person sins unless a spirit of folly – a temporary lapse in faith – rests upon him. Of course, if one constantly lacks faith, they will forever succumb to sin. Those who do not know God are doomed to fail. And knowing God is not so simple. The Kotzker Rebbe once beautifully taught that “One who does not see God everywhere, does not see Him anywhere.”

The righteous person is the one who does indeed see God everywhere, who “lives by his faith”, or to translate more accurately, “who lives in his faith”. And what is the purpose of the Torah but to cultivate a deeper understanding of God, and a closer connection to Him? The 613 mitzvot are there to guide us through this journey; to bring us closer to God. And so, the entire Torah can be reduced to this one principle. May we all merit to actualize it.