Daf 7b (דַּף ז׳ ע״ב)
But Assyria oppressed them without cause (אֲבָל אַשּׁוּר בְּאֶפֶס עֲשָׁקוֹ), cast them into the land at the end of the world (אַטִּיל לוֹן בְּאַרְעָא דְּסַיְיפֵי עָלְמָא), and took their land for himself (וְנָטַל לוֹן אַרְעָא דִּלְהוֹן). And what of the Egyptians (וּמַה מִצְרָאֵי), who did all those kindnesses for Yisrael (דְּעָבְדֵי כָּל הָנֵי טָבָאן לְיִשְׂרָאֵל), yet were judged with all those judgments (אִתְדָּנוּ בְּכָל אִינּוּן דִּינִין)? Assyria, and Edom, and the rest of the nations (אַשּׁוּר וְאֱדוֹם וּשְׁאַר עַמִּין), who afflict them (דִּמְעִיקִין לוֹן), and kill them (וְקַטְלִין לוֹן), and plunder their wealth (וְנַטְלִין לוֹן מָמוֹנֵיהוֹן), how much more so does Kudsha Berikh Hu seek to glorify His Name upon them (עַל אַחַת כַּמָּה וְכַמָּה דְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְיַקָּרָא שְׁמֵיהּ עָלַיְיהוּ), as it is written (דִּכְתִּיב), “And I will magnify Myself and sanctify Myself and be known…” (Ezekiel 38) (וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי). There, in Egypt, it was with one king (הָתָם בְּמִצְרַיִם בְּמַלְכָּא חַד), but here, it will be with all the kings of the world (וְהָכָא בְּכָל מַלְכִין דְּעָלְמָא).
Rabbi Shimon raised his hands and wept (רִבִּי שִׁמְעוֹן זָקַף יְדוֹי וּבָכָה), and said (וְאָמַר), “Woe to whoever will be present at that time (וַוי מַאן דְּיִזְדָּמַן בְּהַהוּא זִמְנָא), and fortunate is the portion of one who will be present and found at that time (וְזַכָּאָה חוּלָקֵיהּ מַאן דְּיִזְדָּמַן וְיִשְׁתְּכַּח בְּהַהוּא זִמְנָא), woe to whoever will be present at that time (וַוי מַאן דְּיִזְדָּמַן בְּהַהוּא זִמְנָא), for when Kudsha Berikh Hu comes to visit the doe (בְּגִין דְּכַד יֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא לְפַקְדָּא לְאַיַּלְתָּא), He will consider who are those standing with her (יִסְתָּכַּל מַאן אִינּוּן דְּקַיְימִין בַּהֲדָהּ), and all those found with her (בְּכָל אִינּוּן דְּמִשְׁתַּכְּחֵי עִמָּהּ), in all the deeds of each one (בְּכָל עוֹבָדוֹי דְּכָל חַד וְחָד), and no one will be found meritorious (וְלָא יִשְׁתְּכַּח זַכָּאי). As it is written (דִּכְתִּיב), “And I looked, and there was no one to help…” (Isaiah 63) (וְאַבִּיט וְאֵין עוֹזֵר). And how many cries upon cries will be upon Yisrael (וְכַמָּה עַקְתִּין עַל עַקְתִּין לְיִשְׂרָאֵל).p5-2
Blessed is one who will be present and found at that time (זַכָּאָה מַאן דְּיִזְדָּמַן וְיִשְׁתְּכַּח בְּהַהוּא זִמְנָא), for one who remains faithful at that time (בְּגִין דְּהַהוּא דְּיִתְקָיָּים בְּהַהוּא זִמְנָא בִּמְהֵימָנוּתָא), shall merit that illumination of joy from the King (יִזְכֶּה לְהַהוּא נְהִירוּ דְּחֶדְוָה דְּמַלְכָּא). And concerning that time it is written (וְעַל הַהוּא זִמְנָא כְּתִּיב), “And I will refine them as silver is refined, and will test them as gold is tested…” (Zechariah 13) (וּצְרַפְתִּים כִּצְרוֹף אֶת הַכֶּסֶף וּבְחַנְתִּים כִּבְחוֹן אֶת הַזָּהָב וְגוֹ'). After those cries arouse upon Yisrael (לְבָתַר דְּאִינּוּן עַקְתִּין מִתְעָרֵי עַל יִשְׂרָאֵל), all the nations and their kings will conspire together against them (וְכָל עַמִּין וּמַלְכֵיהוֹן יִתְיַיעֲטוּן כַּחֲדָא עָלַיְיהוּ), and many evil decrees will be stirred up (וּמִתְעָרֵי כַּמָּה גְּזֵירִין בִּישִׁין), all rising in one moment upon them (כֻּלְּהוּ סַלְקֵי בְּעֵיטָא חֲדָא עָלַיְיהוּ), and cry upon cry will come (וְיֵיתוּן עַקְתָּא עַל עַקְתָּא), the latter cries making them forget the earlier ones (בַּתְרַיְיתָא מְשַׁכְּחָן קָמַיְיתָא). Then will appear one pillar of fire (כְּדֵין יִתְחָזֵי חַד עַמּוּדָא דְּאֶשָׁא), standing from above to below (קָאִים מֵעֵלָּא לְתַתָּא), for forty days (אַרְבְּעִין יוֹמִין), and all the nations of the world will see it (וְכָל עַמִּין דְּעָלְמָא חָמָאן לֵיהּ).
At that time (בְּהַהוּא זִמְנָא), the King Mashiach will awaken (יִתְּעַר מַלְכָּא מְשִׁיחָא), to come forth from the Garden of Eden (לְנַפְקָא מִגּוֹ גִּנְתָּא דְּעֵדֶן), from that place (מֵהַהוּא אֲתָר) which is called “Ken Tzippor” (The bird's nest) p5-3(דְּאִתְקְרֵי קַ״ן צִפּוֹ״ר), and he will be aroused in the land (וְיִתְּעָר בְּאַרְעָא) of the Galilee p5-4(דְּגָלִיל), and on that day when he will go out there (וְהַהוּא יוֹמָא דְּיִפּוּק לְתַמָּן), the whole world will tremble (יִתְרָגַּז כָּל עָלְמָא), and all the inhabitants of the world will hide (וְכָל בְּנֵי עָלְמָא מִתְחַבְּאִין), in caves and crevices (גּוֹ מְעַרְתֵי וְטִנָּרֵי), thinking they will not survive (דְּלָא יַחְשְׁבוּן לְאִשְׁתְּזָבָא). And concerning that time it is written (וְעַל הַהוּא זִמְנָא כְּתִּיב), “And they shall go into the caves of the rocks, and into the holes of the earth, from before the dread of Hashem, and from the glory of His majesty, when He arises to shake terribly the earth” (Isaiah 2) (וּבָאוּ בִּמְעָרוֹת צוּרִים וּבִמְחִלּוֹת עָפָר מִפְּנֵי פַּחַד יי וּמֵהֲדַר גְּאוֹנוֹ בְּקוּמוֹ לַעֲרוֹץ הָאָרֶץ). “From before the dread of Hashem” (מִפְּנֵי פַּחַד ה') this is the terror that will grip the whole world (דָּא הַהוּא רְגִיזוּ דְּכָל עָלְמָא); “And from the glory of His majesty” this is Mashiach (וּמֵהֲדַר גְּאוֹנוֹ דָּא מָשִׁיחַ); “When He arises to shake the earth”-when he will rise and be revealed in the land (בְּקוּמוֹ לַעֲרֹץ הָאָרֶץ, כַּד יְקוּם וְיִתְגְּלֵי בְּאַרְעָא) of the Galilee p5-5(דְּגָלִיל), for that was the first place destroyed in the Holy Land (בְּגִין דְּאִיהוּ הוּא אֲתָר קַדְמָאָה דְּאִתְחָרְבָא בְּאַרְעָא קַדִּישָׁא), and therefore (וּבְגִין כָּךְ), he will be revealed there first, before all places (יִתְגְּלֵי תַמָּן קַדְמָאָה לְכָל אֲתָר), and from there wars will be aroused throughout the world (וּמִתַּמָּן יִתְּעַר קְרָבִין לְכָל עָלְמָא). After forty days (לְבָתַר אַרְבְּעִין יוֹמִין), the pillar will ascend from earth to heaven (דְּעַמּוּדָא יְקוּם מֵאַרְעָא לִשְׁמַיָּא), before the eyes of all the world (לְעֵינֵיהוֹן דְּכָל עָלְמָא), and Mashiach will be revealed (וּמָשִׁיחַ יִתְגְּלֵי); he will rise from the east (יְקוּם מִסְּטָר מִזְרָח).
One (חַד) flaming star p5-6(כּוֹכָבָא מְלַהֲטָא), with all colors (בְּכָל גַּוְונִין), and seven other stars surrounding that one star (וְשִׁבְעָה כּוֹכָבִין אַחֲרָנִין דְּסַחֲרָן לְהַהוּא כּוֹכָבָא), and they will wage war against it (וְיַגִּיחוּן בֵּיהּ קְרָבָא) on all sides (בְּכָל סִטְרִין), three times a day (תְּלַת זִמְנִין בְּיוֹמָא), for seventy days (עַד שִׁבְעִין יוֹמִין), and all the inhabitants of the world will see (וְכָל בְּנֵי עָלְמָא חָמָאן). And that star (וְהַהוּא כּוֹכָבָא), will wage war against them (יַגִּיחַ בְּהוּ קְרָבָא), with fiery missiles (בְּטִיסִין דְּנוּרָא), flaming and flashing in every direction (מְלַהֲטִין מְנַצְּצִין לְכָל עֵבֶר), and it will strike them (וּבָטַשׁ בְּהוּ), until it swallows them (עַד דְּבָלַע לוֹן), every night (בְּכָל רַמְשָׁא וְרַמְשָׁא), and by day it will release them (וּבְיוֹמָא אַפִּיק לוֹן).
And the war will be visible before the eyes of all the world (וְיַגִּיחוּן קְרָבָא לְעֵינֵיהוֹן דְּכָל עָלְמָא), and so each day (וְכֵן בְּכָל יוֹמָא), until seventy days (עַד שִׁבְעִין יוֹמִין). After seventy days (לְבָתַר שִׁבְעִין יוֹמִין), that star will be concealed (יִתְגְּנִיז הַהוּא כּוֹכָבָא), and Mashiach will be concealed (וְיִתְגְּנִיז מָשִׁיחַ), for twelve months (עַד תְּרֵיסָר יַרְחִין), and that pillar of fire will return as before (וְיִתְהַדָּר הַהוּא עַמּוּדָא דְּאֶשָׁא כְּמִלְּקַדְמִין), and in it Mashiach will be concealed (וּבֵיהּ יִתְגְּנִיז מָשִׁיחַ), and that pillar will not be seen (וְהַהוּא עַמּוּדָא לָא יִתְחָזֵי). After twelve months (לְבָתַר תְּרֵיסָר יַרְחִין), Mashiach will be lifted into that pillar (יְסַלְקוּן לֵיהּ לְמָשִׁיחַ, בְּהַהוּא עַמּוּדָא), into the firmament (לְגוֹ רְקִיעָא), and there he will receive strength and the crown of kingship (וְתַמָּן יְקַבֵּל תּוּקְפָּא וְעִטְרָא דְּמַלְכוּתָא).
And when he descends (וְכַד נָחִית), that pillar of fire will be seen again as before (יִתְחָזֵי הַהוּא עַמּוּדָא דְּאֶשָׁא כְּמִלְּקַדְּמִין), before the eyes of all the world (לְעֵינֵיהוֹן דְּכָל עָלְמָא), and then Mashiach will be revealed (וְיִתְגְּלֵי לְבָתַר מָשִׁיחַ), and many nations will gather to him (וְיִתְכַּנְּשׁוּן לְגַבֵּיהּ עַמִּין סַגִּיאִין), and wars will be stirred in all the world (וְיִתְּעַר קְרָבִין בְּכָל עָלְמָא). And at that time Kudsha Berikh Hu will stir His might against all the nations of the world (וּבְהַהוּא זִמְנָא יִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא גְּבוּרְתֵּיהּ לְכָל עַמִּין דְּעָלְמָא), and King Mashiach will be known in all the world (וּמַלְכָּא מְשִׁיחָא יִתְיְדַע בְּכָל עָלְמָא), and all the kings of the world will be aroused to join together to wage war against him (וְכָל מַלְכִין דְּעָלְמָא יִתְעָרוּן לְאִתְחַבְּרָא לְאַגָּחָא קְרָבָא בֵּיהּ). And how many (nations) are from the rebellious Jews. (וְכַמָּה (עַמִּין) מִפְּרִיצֵי יְהוּדָאִין) will turn to return to them (יִתְהַפְּכוּ לְאָהַדְּרָא לְגַבַּיְיהוּ), and will come with them (וְיֵיתוּן עִמְּהוֹן), to wage war against King Mashiach (לְאַגָּחָא קְרָבָא עַל מַלְכָּא מְשִׁיחָא).
Then all the world will be darkened for fifteen days (כְּדֵין יִתְחָשַּׁךְ כָּל עָלְמָא חֲמֵשׁ עֶשְׂרֵה יוֹמִין), and many from the people of Yisrael will perish in that darkness (וְסַגִּיאִין מֵעַמָּא דְּיִשְׂרָאֵל יְהוֹן מֵתִין בְּהַהוּא חֲשׁוֹכָא). And regarding this it is written (וְעַל דָּא כְּתִיב), “For behold, darkness shall cover the earth, and thick darkness the nations…” (Isaiah 60) (כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאוּמִּים).
Notes
(Vayikra 202b, Bereshit 119a)
(Balak 204b)
(Vayikra 202b)
(Vayera 119a, 221)
Ohr HaChammah on Zohar, 7b: Rabbi Shimon raised the discussion, etc. (ר״ש זקף וגו׳): “On that day the King shall be aroused, who comes forth from within the Garden,” etc. (בְּהַהוּא יוֹמָא אִתְעַר מַלְכָּא דְּנָפִיק מִגּוֹ גִנְתָּא וגו׳). This presents a great difficulty (תְּמִיהָה גְּדוֹלָה): if we should say that there will then be such a change (אִם נֹאמַר שֶׁאָז יִהְיֶה שִׁנּוּי כָּזֶה), that the Mashiach will not be born of a man and a woman (שֶׁהַמָּשִׁיחַ לֹא יִהְיֶה נוֹלָד מֵאִישׁ וְאִשָּׁה), but rather that on that day he will emerge from Gan Eden (אֶלָּא שֶׁבַּיּוֹם הַהוּא יֵצֵא מִגּ״ע), yet we find: “You are My Son; today I have begotten You” (וַהֲנֵה מָצִינוּ מַה שֶּׁנֶּאֱמַר: אֲנִי הַיּוֹם יְלִדְתִּיךָ) (Tehillim 2:7). And it appears to me (וְנִרְאֶה לִי), that the Mashiach will certainly be a righteous man, born of a man and a woman (כִּי הַמָּשִׁיחַ יִהְיֶה וַדַּאי אָדָם צַדִּיק נוֹלָד מֵאִישׁ וְאִשָּׁה), and he will grow in his righteousness until the End of the Right Side (וְיִגְדַּל בְּצִדְקָתוֹ עַד קֵץ הַיָּמִין), and through his deeds he will merit the holy Nefesh, Ruach, and Neshamah (וְיִזְכֶּה בְּמַעֲשָׂיו לנר״ן קַדִּישָׁא). Then, on that day of the End (וְאָז בְּיוֹם הַהוּא שֶׁל הַקֵּץ), his Neshamah of the Neshamah, which has been placed in Gan Eden (תָּבוֹא נְשָׁמָה שֶׁל נְשָׁמָה שֶׁלּוֹ הַנְּתוּנָה בְּגּ״ע), will come and be given to that righteous man (וְתִנָּתֵן לָאִישׁ הַצַּדִּיק הַהוּא), and then he will merit to become the Redeemer (וְאָז יִזְכֶּה לִהְיוֹת גּוֹאֵל). And this is in the manner of Moshe Rabbeinu, peace be upon him (וְהוּא עַל דֶּרֶךְ מֹשֶׁה רַבֵּנוּ ע״ה), for he was born of a woman (כִּי הָיָה יְלוּד אִשָּׁה), and grew little by little (וְהִגְדִּיל מְעַט מְעַט), until he completed the three letters Lamed-Bet-Tav (לב״ת) from Hevel (הב״ל) and Shet (וש״ת), and then merited to become the Redeemer (וְאָז זָכָה לִהְיוֹת גּוֹאֵל). Through this there was fulfilled the completion of the parts of his Neshamah (וּבָזֶה יִתְקַיֵּים הִשְׁלִים חֶלְקֵי נִשְׁמָתוֹ), for there at the bush it was completed entirely (כִּי שָׁם בַּסְּנֶה הֻשְׁלְמָה לְגַמְרֵי), in the mystery of “In the flame of fire from within the bush” (בְּסוֹד בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה) (Exodus 3:2), as explained by us (כַּמְבֹאָר אֶצְלֵנוּ). Through this the verse will be fulfilled: “Today I have begotten You” (וּבָזֶה יִתְקַיֵּים מִקְרָא אֲנִי הַיּוֹם יְלִדְתִּיךָ) (Tehillim 2:7), for it refers to the aspect of the Neshamah of the Neshamah (דְּקָאֵי עַל חֵלֶק נְשָׁמָה לַנְּשָׁמָה), which will then be born and emerge from Gan Eden (שֶׁתִּוָּלֵד אָז וְתֵצֵא מִגּ״ע), on that day (בַּיּוֹם הַהוּא), and this is necessary and self-evident (וְזֶה מֻכְרָח וּפָשׁוּט). And this is the meaning of “He shall be aroused in the land of the Galil” (וְזֶהוּ שֶׁאָמַר וְיִתְעַר בְּאַרְעָא דְגָלִיל), as though previously he had been asleep (כְּאִלּוּ מִתְּחִלָּה הָיָה יָשֵׁן), and when the Neshamah of the Neshamah comes to him (וְכַאֲשֶׁר תָּבוֹא לוֹ הַנְּשָׁמָה שֶׁל נְשָׁמָה), he will awaken (יִתְעַר), prophetic power will be added to him (וְיִתּוֹסֵף לוֹ כֹּחַ נְבוּאָה), and he will awaken from his sleep (וְיִתְעַר מִשְּׁנָתֵיהּ), and understand this (וְהָבֵן זֶה). And you already know (וּכְבָר יָדַעְתָּ), that forty days precede the formation of the fetus (כִּי מ׳ יוֹם קוֹדֶם יְצִירַת הַוָּלָד), therefore that pillar remained there for forty days (וְלָכֵן אִשְׁתַּהֵי שָׁם הַהוּא עַמּוּדָא מ׳ יוֹם), corresponding to Moshe Rabbeinu, peace be upon him (דּוּגְמַת מרע״ה), and the Neshamah of the Mashiach is still hidden there (וַעֲדַיִן נִשְׁמַת הַמָּשִׁיחַ גְּנוּזָה שָׁם). After forty days the Mashiach will merit that Neshamah (וְאַחֲרֵי מ׳ יוֹם יִזְכֶּה הַמָּשִׁיחַ לְאוֹתָהּ הַנְּשָׁמָה), and it will be revealed within him (וְתִתְגַּלֶּה בּוֹ). Then he himself will recognize that he is the Mashiach (וְאָז יַכִּיר בְּעַצְמוֹ שֶׁהוּא הַמָּשִׁיחַ), whereas previously it was not recognizable that he was the Mashiach (מַה שֶּׁלֹּא הָיָה נִכָּר אִם הוּא מָשִׁיחַ), and now he will be revealed (וְעַתָּה יִתְגַּלֶּה), yet other people will still not recognize him (אַךְ שְׁאָר בְּנֵי אָדָם לֹא יַכִּירוּהוּ). And do not wonder (וְאַל תִּתְמַהּ), if this Neshamah comes concealed within the pillar of cloud mentioned here (אִם נְשָׁמָה זוֹ תָּבוֹא מְכוּסָּה בְּתוֹךְ עַמּוּד הֶעָנָן כַּנִּזְכָּר פֹּה), for so it happened to Rabbi Elazar (כִּי כֵּן אֵרַע לְרַבִּי אֶלְעָזָר), on the day that he merited his Neshamah (בְּאוֹתוֹ יוֹם שֶׁזָּכָה אֶל נִשְׁמָתוֹ), as mentioned in the Midrash HaNe'elam (כַּנִּזְכָּר בְּמִדְרַשׁ הַנֶּעֱלָם). And this is what is said in Parashat Mishpatim, daf 99a (וְזֶהוּ שֶׁאָמַר בְּפ׳ מִשְׁפָּטִים צ״ט א׳), on: “And Moshe entered into the midst of the cloud” (עַל וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן) (Exodus 24:18). Likewise, in the Zohar it is written concerning all the Neshamot (וְגַם בַּזֹּהַר כָּתְבוּ עַל כָּל הַנְּשָׁמוֹת), that they come in a pillar of cloud by day and in a pillar of fire by night (שֶׁהֵם בָּאִים בְּעַמּוּד עָנָן בַּיּוֹם וּבְעַמּוּד אֵשׁ לַיְלָה), when they are born in their mother's womb (בְּהִוָּלְדָם בְּבֶטֶן אִמָּם), as mentioned in: “When His lamp shone over my head...” (כַּנִּזְכָּר בַּהֲלוֹ נֵרוֹ עֲלֵי רֹאשִׁי וגו׳) (Iyov 29:3). And just as we find that Moshe ascended to Heaven with body and soul (וּכְמוֹ שֶׁמָּצִינוּ שֶׁמֹּשֶׁה עָלָה לָרָקִיעַ בְּגוּף וָנֶפֶשׁ), and remained there forty days (וַיְהִי שָׁם מ׳ יוֹם), so too this Mashiach, after he has merited that Neshamah and recognized within himself that he is the Mashiach (וְכֵן זֶה הַמָּשִׁיחַ אַחַר שֶׁזָּכָה לְאוֹתָהּ נְשָׁמָה וְהִכִּיר בְּעַצְמוֹ שֶׁהוּא מָשִׁיחַ), and this is the meaning of “the Mashiach shall be revealed” (וְז״שׁ וּמְשִׁיחַ יִתְגְּלֵי), yet other people will still not recognize him (אַךְ לֹא יַכִּירוּהוּ שְׁאָר אֲנָשִׁים עֲדַיִן). Afterwards the Mashiach will be concealed, body and soul, within that pillar (וְאַחַ״כ יִתְגְּנֵיז הַמָּשִׁיחַ בְּגוּף וָנֶפֶשׁ בְּהַהוּא עַמּוּד), in the manner of: “And Moshe entered into the midst of the cloud” (ע״ד וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן) (Exodus 24:18), for one year (שָׁנָה א׳). Then they will raise him to Heaven (וְאָז יְסַלְּקוּ אוֹתוֹ לָרָקִיעַ), just as Moshe ascended to Heaven (כְּמוֹ שֶׁעָלָה מֹשֶׁה לָרָקִיעַ). Afterwards the Mashiach will be completely revealed (וְאַחַ״כ יִתְגַּלֶּה הַמָּשִׁיחַ לְגַמְרֵי), all Israel will recognize him (וְיַכִּירוּהוּ כָּל יִשְׂרָאֵל), and they will gather to him (וְיִתְקַבְּצוּ אֵלָיו). Rabbi Chaim Vital, of blessed memory (הרח״ו זלה״ה).