Tag Archives: Isaiah

Ushpizin & Anti-Ushpizin

Over the course of Sukkot, we are graced with the spiritual presence of the “Seven Shepherds of Israel”: Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David. These Heavenly guests are commonly known as the ushpizin. Interestingly, the root ushpiz or oshpiz, “guest”, actually comes from the Latin hospis, as in the English “hospitality”! What is the origin of the notion of Seven Shepherds? Where did the practice of inviting the ushpizin come from? And who are the mysterious “anti-ushpizin” that oppose the Seven Shepherds?

Origins of Ushpizin

‘Micah Extorting the Israelites to Repentance’, by Gustave Doré

The idea of Seven Shepherds of Israel comes from the Tanakh, from the prophet Micah. The fifth chapter of his book begins by telling us that an ancient soul of Judah, mikedem mimei olam, will emerge out of Bethlehem of Efrat to be moshel b’Israel, a ruler of Israel. The next verse tells us it will come at a time of great desperation for Israel, following a series of “birth pangs”. This leader will be righteous, and serve in the name of God. We might think this is referring to Mashiach, but the chapter continues to warn that Assyria will invade and drive Israel into exile. It’s quite clear that Micah is speaking about the near future, and the Judean leader he envisions is the righteous Hezekiah, who drove away the Assyrian invasion and miraculously saved Jerusalem. Indeed, the Talmud (Sanhedrin 98b) records an opinion that all of the Messianic prophecies of the Tanakh were referring to Hezekiah!

Nonetheless, this chapter of Micah is seen as a “double-level” (or “dual-fulfilment”) prophecy, one that spoke of the near future in Micah’s own days, and also cryptically referred to a future time at the End of Days. This is how Rabbi Shimon bar Yochai read it, for instance, and saw “Assyria” here as secretly referring to Persia at the End of Days, who will invade Israel in the final apocalyptic war (Eichah Rabbah 1:41). Whatever the case, Micah 5:4 says that God will raise up “seven shepherds and eight princes of men” against the invaders. Again, the Midrash (Bamidbar Rabbah 14:1) wonders if this means there will be seven or eight messianic figures in the End of Days, and concludes that there will actually be four:

There is a great debate with regards to how many messiahs there will be. Some say there will be seven, as it is said “then shall we raise against him seven shepherds…” (Micah 5:4) And some say there will be eight, as it is said, “and eight princes of men.” And it is neither of these, but actually four, as it is said, “And the Lord showed me four craftsmen…” (Zechariah 2:3)

And David came to explain who these four craftsmen are [Psalms 60:9 and 108:9, where God declares: “Gilead is mine, Menashe is mine; Ephraim also is the defence of my head; Judah is my sceptre”]: “Gilead is mine” refers to Elijah, who is from the land of Gilead; “Menashe is mine” refers to the messiah who comes from the tribe of Menashe… “Ephraim is the defence of my head” refers to the Warrior Messiah who comes from Ephraim… “Judah is my sceptre” refers to the Great Redeemer, who is a descendant of David.

That said, the seven shepherds must refer to other figures. The Talmud (Sukkah 52b) explains: “Who are these seven shepherds? David is in the middle; Adam, Seth, and Methuselah are to his right; Abraham, Jacob, and Moses are to his left. And who are the eight princes among men? They are Yishai, Saul, Samuel, Amos, Zephaniah, Zedekiah, Mashiach, and Elijah.” The Sages seem to suggest that alongside Mashiach and Eliyahu, the souls of thirteen other great figures of the past come back to help them. Glaringly missing from the list of seven shepherds is Isaac. Why is he the only one of the Forefathers not included? Any why include Seth? Are there not greater figures of that era, like Noah and Enoch?

Some would explain Isaac’s omission from the shepherds by pointing out that, well, Isaac wasn’t really a shepherd! The Torah describes him digging wells and irrigating farms, his blessed crop producing me’ah she’arim, hundred-fold yields. A deeper explanation is given by the Arizal, who says that Itzhak (יצחק) is an anagram of ketz chai (קץ חי), “lives at the End”, as he will come back at the End of Days in the form of Mashiach ben Yosef, the “Warrior Messiah” mentioned above. The name Itzhak itself is in the future tense, meaning “he will laugh”—in the future when he is victorious in battle. The Arizal even proves it mathematically, as the value of Itzhak (יצחק) is 208, equal to Ben Yosef (בן יוסף)! (See Sha’ar haPesukim on Lech Lecha, for instance, and also the Ba’al haTurim on Deuteronomy 7:21.)

Noah was not a shepherd either, but a farmer. Enoch was a scribe and scholar, and transformed into an angel. That leaves Adam, Seth, and the longest-living Methuselah to represent the pre-Flood generations. Aaron was not a shepherd in Egypt, and served as high priest after the Exodus. Joseph was a shepherd-in-training in his teens, but did not return to that profession in Egypt. Instead, he oversaw all of Egypt’s farming operations and granaries. That leaves us with David, Abraham, Jacob, and Moses.

The lower 7 Sefirot correspond to the 7 Shepherds of Israel

The Zohar (III, 103b) comes in and tells us that holy figures of the past visit us on Sukkot, and this is the source for ushpizin. However, the Zohar only states “Abraham and five other tzadikim”. It doesn’t say who the five are directly, but does quote David, Isaac, and Jacob speaking. The whole passage itself comes from the mouth of Ra’aya Mehemna, the “Faithful Shepherd”, who is Moses. Right before this, Aaron is mentioned in passing, for it was in his merit that the Clouds of Glory—which the sukkah is likened to—appeared in the Wilderness. The only one missing is Joseph. However, the Zohar always parallels such things to the Sefirot, and the six righteous figures are meant to correspond to the six Sefirot of Zeir Anpin, from Chessed to Yesod. The figure that always stands in for Yesod is Yosef haTzadik. David, meanwhile, is always paralleled to the seventh Sefirah of Malkhut. In this way, we find our Seven Shepherds, as we know them, in the Zohar.

The Anti-Ushpizin

Elsewhere, the Zohar (Sitrei Otiyot on Beresheet) says that the world endures in the merit of these Seven Shepherds of Israel. Opposing them are seven shepherds that stem from the “Left Side” or “Other Side”, the Sitra Achra. They seek to shepherd Israel away from God and towards idolatry. This is the meaning behind Jeremiah 15:9 which reads “She who bore seven is forlorn, utterly disconsolate; her sun has set while it is still day, she is shamed and humiliated. The remnant of them I will deliver to the sword, to the power of their enemies—declares God.” The Zohar lists the “anti-ushpizin”: Jeroboam, Ba’asha, Ahab, Yehu, Pekah, Menachem ben Gaddi, and Hoshea ben Elah. Who are these people?

Recall that Yerovam ben Nevat, “Jeroboam”, was the first king of the northern Kingdom of Israel after the split following King Solomon’s reign. Afraid to lose his throne and grip on power, he set up roadblocks so that his Israelites wouldn’t go to Jerusalem for the pilgrimage festivals. Instead, he built two idolatrous temples with golden calves. For this, the Sages say he has no share in the World to Come (Sanhedrin 10:2).

Ba’asha ben Achiya was the third king of Israel. He spent his reign at war with the Kingdom of Judah, and even allied with Aram at one point. He continued the wicked ways of Jeroboam, so God declared he would obliterate Ba’asha just as he did Jeroboam (I Kings 16:3). King Ahab is well-known, being the husband of the wicked idolatrous Queen Jezebel, and the tormenter of Eliyahu. His dynasty was destroyed by Yehu ben Nimshi, originally a military general. Yehu was used as an instrument by God to carry out Ahab’s punishment. However, Yehu went a step too far and bloodily massacred countless people in the Valley of Jezreel. Although God initially rewarded him with a multi-generational dynasty, He did declare that He would eliminate Yehu’s dynasty for the cruelty at Jezreel (Hosea 1:4). Amazingly, we have archaeological evidence clearly confirming Yehu and his story, from the Assyrian Black Obelisk.

King Yehu of Israel giving tribute to King Shalmaneser III of Assyria, on the Black Obelisk of Shalmaneser III from Nimrud (circa 827 BC), currently in the British Museum.

Menachem ben Gaddi was another such general-turned-king. We know little about him. So was Pekah ben Remalyahu. He allied with King Rezin of Aram to attack Jerusalem. The Judeans were terrified, and it was in the context of this that Isaiah relayed his famous prophecy about the miraculous birth of a saviour child (Isaiah 7). Although it is abundantly clear that the passage is speaking about Hezekiah—who did go on to save Judea and Jerusalem as a young, righteous ruler—Christians infamously interpreted the prophecy to refer to the birth of Jesus (reading the word almah, a “young lady”, as “virgin”). Their argument that this, too, is a “double-level” or “dual-fulfilment” prophecy speaking about both contemporary times and future times cannot be the case. A double-level prophecy must not give a specific time, in order to allow interpretation for the present and the future. This prophecy clearly states the events are supposed to happen “in 65 years” (Isaiah 7:9). A specific time is given, leaving no ambiguity. The Tanakh continues to relay how the prophecy was fulfilled.

Pekah was assassinated by Hoshea ben Elah. The Assyrian King Tiglath-Pileser III then appointed Hoshea as the new (and final) king of Israel. An Assyrian inscription confirms this, too, stating that the Israelites rebelled and “overthrew their king Pekah and I placed Hoshea as king over them. I received from them 10 talents of gold, 1,000 talents of silver as their [tri]bute and brought them to Assyria.” Hoshea didn’t last long. One of Tiglath-Pileser’s successors soon destroyed the northern Kingdom of Israel and exiled the tribes.

The souls of these seven idolatrous kings stand in opposition to the souls of the holy Seven Shepherds. We find that the Seven Shepherds of Israel were all about unity, bringing people together to serve God and inspire righteousness. The anti-shepherds, meanwhile, were power-hungry and vindictive, instigators of division and civil war, propagators of idolatry, and collaborators with Israel’s enemies. On Sukkot, we welcome in the spirit of the righteous ones as we bring people together in our huts. And we hope to expel the spirit of idolatry and divisiveness, of the wickedness stemming from “the Left Side”. This is all the more important to keep in mind and meditate on as we see what is happening all around us today in the Holy Land and the world at large.

Chag sameach!

More Sukkot learning resources:

Medicinal Properties of Arba Minim
Russia, Iran, and Gog u’Magog
What is Happiness?

Understanding Resurrection of the Dead

‘The Vision of the Valley of the Dry Bones’ by Gustav Doré

One of the fundamental principles of Jewish belief is in Techiyat haMetim, a future Resurrection of the Dead. The Rambam (Rabbi Moshe ben Maimon, 1138-1204) enumerated it among the 13 Principles of Faith that every Jew must believe in. He based it mainly on the famous Mishnah that opens the tenth chapter of the tractate Sanhedrin. It begins by stating that every member of the nation of Israel has a share in the World to Come, and then goes on to give several exceptions to the rule—those who forfeit their share. The first is anyone who holds “there is no Resurrection of the Dead from the Torah”. In other words, a person who argues that the Resurrection of the Dead is not a legitimate Torah principle. Such a person is a heretic and forfeits their share in the World to Come. The big question is: do we actually see anywhere in the Torah that there is a reference to the Resurrection of the Dead? The Talmud (starting on Sanhedrin 90b) gives numerous possibilities, most of them indirect derivations, before giving us one place in the Torah that does directly allude to the Resurrection of the Dead. This special verse is in this week’s parasha, Ha’azinu.

In the song of Ha’azinu, Moses quotes God as declaring: “See now that I, I am the One; There is no god beside Me. I deal death and give life; I wounded and I will heal: None can deliver from My hand.” (Deuteronomy 32:39) The order of words is significant: God did not say that He gives life and then puts to death, but rather that He puts to death and then He gives life! Thus, those that have died will be resurrected back to life. Some in the past disputed this interpretation, including the ancient Sadducees who did not believe in any afterlife. Recall that the Sadducees held strictly to the Law of Moses, to the Written Torah, and rejected the Oral Torah. They pointed to places in Tanakh that speak of She’ol, a repository for the lifeless dead, and quoted verses like “the dead do not praise God!” (Psalm 116:17) in support of their position. Interestingly, the Samaritans also believe only in the Torah, and reject even the Prophets and Ketuvim, yet they do believe in a Resurrection of the Dead based on our verse in Ha’azinu!

Once we look into the Prophets, we see numerous references of the future Resurrection. The first that is typically cited is Ezekiel’s Vision of the Dry Bones (Ezekiel 37). In this episode, God took Ezekiel to a valley and raised up skeletons, asking the prophet if they could come back to life. Ezekiel replied that only God knows such things, and God proceeded to bring the bones back to life. In Rabbinic tradition, it is believed that these revived skeletons were a segment of the Tribe of Ephraim. Back in Egypt, the Israelites desperately awaited their salvation, and many believed the time of Redemption had come and gone. They miscalculated by 30 years, and a group of Ephraimites decided to take matters into their own hands and flee. Unfortunately, they didn’t make it and ended up dying (or being killed) in the Wilderness. It was these Ephraimites that God resurrected before Ezekiel’s eyes. This description is found in multiple places in Midrash (such as Yalkut Shimoni I, 226), and in the Talmud (Sanhedrin 92b). The same page of Talmud does offer an opinion that the Vision of the Dry Bones might only be metaphorical, or that it doesn’t necessarily imply a literal future resurrection of all the dead. It could just be highlighting God’s power to revive the dead in general, or even just an allegory for the restoration of Israel after destruction and exile. The contradiction is resolved by saying both are true: the Vision had metaphorical meaning, but it was also literally true!

Another place in Tanakh that is a clear source for Resurrection is Daniel’s statement that “Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.” (Daniel 12:2) Similarly, Isaiah stated “Oh, let Your dead revive! Let corpses arise! Awake and shout for joy, you who dwell in the dust. For Your dew is like the dew on fresh growth; You make the land of the spirits come to life.” (Isaiah 26:19) Here, Isaiah refers to a “dew” of resurrection, and mystical texts have much to say about this dew. One of the early Kabbalistic works, Sefer haPeliyah, says that it is the same dew that was used to revive the Israelites when they briefly “died” from the overwhelming Sinai Revelation. The Talmud (Chagigah 12b) says God keeps this special dew locked up in the highest of the Seven Heavens, the realm of ‘Aravot, alongside His Throne and chief angels like Seraphim and Ofanim. Elsewhere, the Talmud (Ketubot 111b) reads the verse above not as “dew on fresh growth” but as “dew of light”, since the exact words are tal orot. What is this light? It is the light of Torah, and therefore “Anyone who engages with the light of Torah, the light of Torah will revive him; and anyone who does not engage with the light of Torah, the light of Torah will not revive him.”

The Talmud here continues to say that all the righteous dead will resurrect specifically from Jerusalem, since it says in Psalms 72:16 that they shall “blossom out of the city like the grass of the earth”—and the city is none other than Jerusalem. The Zohar (II, 28b) adds that the future resurrection will begin from the indestructible luz bone. This bone will absorb the dew and become like dough, from which God will reform the body. Is there such a non-decomposing bone in the human body? As explored in depth before, scientifically speaking there is no such bone, and “luz” may actually refer to other things. It may even refer to Jerusalem itself, based on Jacob’s Vision in Genesis 28 which says the original name of the place was Luz. So, resurrecting from “Luz” may just mean that everyone will resurrect in Jerusalem!

Intriguingly, Rabbi Aryeh Kaplan suggested that luz may be referring to DNA, and the Zohar might be saying that resurrection will be possible by taking a small remaining DNA sample and reviving from it the entire body. Today, scientists have indeed made major advances in DNA biotechnology, organ printing, and cloning that may make it possible. In fact, in another place the Zohar (I, 135a, Midrash haNe’elam) actually suggests this might be the case: “In the future time, the Holy One, blessed be He, will rejoice with the righteous, and will rest His Presence upon them, and all will rejoice with great joy… Said Rabbi Yehuda: the righteous are destined in that time to create worlds and resurrect the dead.” So, it will be the Tzadikim in the Messianic Age who will have the power to revive the dead! It remains to be seen whether this will be an entirely spiritual power, or whether it might involve the use of DNA technology.

Relatedly, advances in modern medicine and health are allowing us to dramatically increase lifespans. Isaiah prophesies that a time will come when a centenarian will be considered a “youth” (Isaiah 65:20). The ancient Book of Jubilees (Ch. 23) speaks of a time when man’s lifespan will return to that of Adam and the first generations, who lived nearly a millennium. In the future, each person will enjoy a thousand-year lifespan. This is probably related to the Talmudic and Midrashic statement that the Messianic Age will conclude by the year 6000, after which there will be a cosmic thousand-year Sabbath (see, for instance, Sanhedrin 97a). Based on Psalm 147:2-3, the Zohar (I, 139a, Midrash haNe’elam) gives a more detailed timeline: first Jerusalem will be rebuilt (arguably this has already happened), and then the Temple will be rebuilt, followed by the Ingathering of the Exiles, and only forty years after this will the Resurrection of the Dead begin.

Initially, all will be resurrected, including the wicked, except the pre-Flood generation (Yalkut Shimoni II, 429). Once everyone is resurrected, they will be judged and receive their due reward or punishment. This is also affirmed in the Talmud, in the famous discussion between Rabbi Yehuda haNasi and the Roman emperor Antoninus (Sanhedrin 91a-b). The latter questioned how God could judge a soul—which is pure and righteous—for the sins of the body, and how God could judge a body—which is just a hunk of matter and otherwise lifeless—for actions driven by the soul. Using a clever parable, Rabbi Yehuda explained how God will bring souls back into bodies and judge both together. (See also the Ramban in his Discourse on Rosh Hashanah, where he explains how Judgement Day will follow the Resurrection.)

The righteous will go on to enjoy their reward, as supported by another passage in Kiddushin 39b, which states the true reward for all mitzvot will be bestowed in the Era of Resurrection. This is the real definition of Olam HaBa, the “World to Come”, that our Sages speak of. While the term Olam HaBa is often used more ambiguously or in reference to other realms, it is really the era of reward here on Earth, when body and soul reunite. This is further supported by the Talmud in Ketubot 111b which says that in Olam HaBa, the yields of fruits and vegetables will multiple dramatically, and making wine will be effortless, with a single grape or cluster of grapes able to “produce no less than thirty jugs of wine”. This teaching is based on a verse in this week’s Ha’azinu, too.

Modern harvesting and winemaking technologies have already automated much of the process and simplified winemaking significantly, in fulfilment of Talmudic prophecy.

Another verse in this week’s parasha states that God’s Holy Land “atones for its people” (Deuteronomy 32:43). And so, there is a belief that those buried in the Holy Land have all their sins automatically wiped out. Rabbi Elazar takes it one step further and says only those buried in Israel will merit to be resurrected! The other Sages counter that this cannot be the case, and that anyone who at least “walked four cubits in the Land of Israel is assured a place in the World to Come”. However, we know that Resurrection can only take place in the Holy Land, so what will happen to all the bodies buried outside of Israel? God will miraculously make the corpses from all over the world “roll” through underground tunnels to Jerusalem! (Ketubot 111a)

The Talmud further tells us (both in Ketubot 111b and in Sanhedrin 90b) that people will be resurrected fully clothed. Rabbi Meir used a parable to explain this to Queen Cleopatra, saying that just as a “naked” kernel of wheat is buried in the ground and sprouts new wheat grains with several layers of chaff, so too will the righteous be resurrected covered up. Reish Lakish, meanwhile, uses two Scriptural verses to prove that people will initially be resurrected in the same state in which they died (blind, lame, etc.) but will then be miraculously healed. Since Adam and Eve were created as twenty-year-olds in the Garden of Eden (Beresheet Rabbah 14:7), it seems people will similarly take on the youthful bodies of a twenty-year-old.

The Zohar’s Midrash HaNe’elam cited above suggests that the process of Resurrection may last something like 200 years until all the righteous return. First will be revived the generation of the Exodus (Zohar III, 168b), along with the great Patriarchs and Prophets of old. Then all those who “drew water” from the wellsprings of Torah. Everyone else will follow, and all will eventually enjoy a millennium of peace and prosperity, with the ability to explore the farthest reaches of the universe and the highest heavens, and to truly marvel at all of God’s creations in the vast cosmos. It isn’t clear what will happen after that. Some envision a totally spiritual existence entirely devoid of the physical, perhaps for eternity (which is really hard to fathom). Others believe God will simply hit “reset” and a new Sabbatical cycle will begin, with civilization starting from the beginning all over again. Whatever the case, we must first usher in Mashiach and the Messianic Age, followed by the Era of Resurrection, and a millennium of Shabbat peace and reward. May we merit to see it soon.

Gmar chatima tova!