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"Desriptions of redemption in the Zohar follow in the footsteps of the Midrashim with the addition of some points and certain changes in theme. The redemption will be a miracle, and all that accompanies it miraculous (the stars sparkling and falling, the wars of the end time, the fall of the Pope, who is called symbolically in the Zohar "the priest of On"). The idea of pangs of redemption is greatly stressed, and the condition of Israel on the eve of redemption is pictured in terms which reflect the historical conditions of the 13th century. Descriptions of redemption became more numerous at times of crisis, and paticularly after the expulsion from Spain." From the Book, KABBALAH by Gershom Scholem

"In the Talmud a difficulty is pointed out by reference to a distinctly eschatological Baraita22, which describes the events of the septennium preceding the advent of the son of David, and in which is stated 'in the sixth year (Heavenly) sounds; in the seventh year, wars; and at the termination of the septennium the son of David will come', and the Gemara answers 'War is also the beginning of redemption.' From the Book, THE SAGES by, Ephraim E. Urbach

"The time of his advent will be particularly marked by polital unrest, culminating in bitter warfare. 'If you see the kingdoms contending with each other, look for the foot of Messiah. Know that it will be so, because it happen thus in the days of Abraham. When the kingdoms strove with each other (Gen. xiv), redemption came to Abraham." (Gen. R XLII. 4)

From the book EVERMAN'S TALMUD By Abraham Cohen

1. PLAIN Hebrew פשת Peshat SIMPLE
2. ALLUSION Hebrew רמז Remez HINT
3. ANALOGY Hebrew דרוש Derush METAPHOR
4. SECRET Hebrew סוד Sod MYSTICISM
   

I believe with perfect faith in the coming Messiah; and though he tarry, I will wait daily for his coming."

Why does Moshiach "tarry" or procrastinate? In the Tenach, ha sefer Shir haShirim 2:9 [Song of Songs] we are given insight into the early relationship between Moshiach and his bride Israel.

הִנֵּה-זֶה עוֹמֵד, אַחַר כָּתְלֵנוּ--מַשְׁגִּיחַ מִן-הַחַלֹּנוֹת, מֵצִיץ מִן-הַחֲרַכִּים "Behold,he stands behind our wall,he looks through the windows;he peers through the LATTICE."

We can identify Moshiach as the proverbial beloved [Hebrew-dodi/my beloved] and his separation from the Jewish community is alluded to by his standing behind the wall and peeking through the crevices. This separation prevents Moshiach from making his appearance. How can we be sure that the "beloved" as spoken in the book of Proverbs represents Moshiach? A pamphlet published by Chabad entitled, "YOUR PASSOVER GUIDE" reminds the reader of the identity of the one who stands behind their wall.

TASTE OF THINGS TO COME!

The Baal Shem Tov , the founder of Chassidism, instituted the custom of eating a special meal on the last day of Pesach, complete with matzah and wine. The meal is called the 'Feast of Moshiach', and it is intended to deepen our awareness of the imminence of the final redemption. On this day, it is said, one can actually feel the approach of Moshiach. "Behold", says the verse in Song of Songs, "he is standing behind our wall, watching through the windows, peering through the crevices..."

Taken from Excerpts of Sichos Vol. 22-Talmuz-Elul,5754

Moreover, the previous Rebbe has already announced “Forthwith to redemption!” and informed us that the situation is one of “Behold, he [Mashiach] is standing behind our wall, he looks in at the windows, he peers through the lattice.” Mashiach is waiting, looking — and Mashiach’s looking certainly has an effect."

Beshet as well as the Rebbe identifies Moshiach as the one who stands behind the wall. Quite simply the son of David is outside looking in. He doesn't appear to be a member of the Jewish community prior to his unveiling. Perhaps these are the days known as "birth pangs of Messiah." We know that Messiah is represented by the number EIGHT - Hebrew chet. Throughout history time has been measured by a seven day cycle. Eight/chet, is the level higher than nature and not bound by time, truly miraculous. Chet also defines fence, wall, or an enclosure. "Chet" is the fence that separates Messiah from his people.

Taken from Sichos in English, "Essays Redemption" The Rebbe, Menachem Schneerson

The connection with the present week -- This week is associated with Parshas Shemini.[15] Shemini means "the eighth," and thus relates to the Redemption, which is identified with the number eight.[16] There is a particular emphasis on this on the present day, the day preceding the Shabbos[17] when the entire parshah is read.[18] Furthermore, this is the third week (a chazakah) associated with Parshas Shemini, the first portion of which is read eight times (when including the readings of Shabbos afternoon and of Mondays and Thursdays). Thus, within the current framework of redemption, this pattern of readings indicates a heightened degree of redemption.

The Maharal of Prague, Rabbi Yehuda Loewe, deals in depth with the significance of numbers. He explains that the number 7 always symbolizes the natural cycle. The 7 days of Creation, there are 7 days in the week, etc... However, the number 8 signifies that which is above the natural cycle like the Olam Haba (the World to Come). King David who composed Psalm 119, laid it out in a most deliberate way. David used the Hebrew AlephBet containing 22 letters and arranged them in a pattern of 8 verses for each letter. Psalm 119 is all about G-d’s Torah, His Word, and it has 176 verses, that is 22 x 8 = 176, which just happens to equal the Gematria of the word "For ever" in Exodus 19:9. We need to ask ourselves why did David do this? We find a clue in the Talmud."In the Talmud (Berachos 4b), it refers to this Psalm as the repetition of eight. Whereas the number seven symbolizes the power of this World, which was created in seven days, eight symbolizes release from the desires of the mundane world which distract a person from his spiritual aspirations." (Tehillim Series by ArtScroll, page 1415).

Moshiach who is represented by the number "8" waits in hiding. He peeks through the windows and peers through the crevices not wanting to be seen, behaving as if he's ashamed of his appearance. Why does he hide his face from the Jewish community? What is he waiting for? Why doesn't he come already?

Could it be David's descendant will be a resident of Edom, indoctrinated in their belief system? The Tenach teaches us the first deliverer Moshe, was raised and educated an Egyptian and separated from the Jewish people. It was only latter [when the time was right] that he went out to his brothers. In like manner it is possible that Moshiach the last deliverer may be educated in the ways of Edom and at G-d's appointed time will return to his bride Israel. Apparently something happens that brings about a temporary separation between David's descendant and the Jewish community. We know that in the days of Moshe the Israelites multiplied in great numbers and so Pharaoh decreed that all male newborns were to be killed, thus the concealment of Moshe as an Egyptian citizen. Why is Moshiach concealed and hidden among the gentiles? Could it have been the Holocaust or some other tragic event that lead to the concealment of the son of David? It's any ones guess what might have triggered the separation but one thing is for certain, in the latter days just prior to the revelation of Moshiach the son of David is a resident of Edom.

א מִי-זֶה בָּא מֵאֱדוֹם, חֲמוּץ בְּגָדִים מִבָּצְרָה, זֶה הָדוּר בִּלְבוּשׁוֹ, צֹעֶה בְּרֹב כֹּחוֹ; אֲנִי מְדַבֵּר בִּצְדָקָה, רַב לְהוֹשִׁיעַ.
1 'Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?'--'I that speak in victory, mighty to save.'--
ב מַדּוּעַ אָדֹם, לִלְבוּשֶׁךָ; וּבְגָדֶיךָ, כְּדֹרֵךְ בְּגַת.
2 'Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?'--
ג פּוּרָה דָּרַכְתִּי לְבַדִּי, וּמֵעַמִּים אֵין-אִישׁ אִתִּי, וְאֶדְרְכֵם בְּאַפִּי, וְאֶרְמְסֵם בַּחֲמָתִי; וְיֵז נִצְחָם עַל-בְּגָדַי, וְכָל-מַלְבּוּשַׁי אֶגְאָלְתִּי.
3 'I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment.
ד כִּי יוֹם נָקָם, בְּלִבִּי; וּשְׁנַת גְּאוּלַי, בָּאָה.
4 For the day of vengeance that was in My heart, and My year of redemption are come.

Isaiah 63:1-4

Is there any source that identifies modern day Edom from where Moshiach resides?

IDENTIFYING EDOM

Professor Avigdor Shenan - Hebrew Literature Department
at Hebrew University of Jerusalem
From Esau son of Jacob, to Rome and Christianity The words "these are the generations of Isaac" (Bereishit 25:19) open a new time period in the history of the forefathers: the appearance upon the stage, of Jacob (Israel) and Esau (Seir, Edom). From this point onwards, till today, the events that the nation of Israel will be part are accompanied by the two brothers, the nations that descend from them, their names and all that they symbolize. In H. N. Bialik's poem "Jacob and Esau - Recounting by the Nation" ("Shirim" [Songs] - Scientific Version [ed. Dan Meron], Tel Aviv 5743, Pg 172 and onwards) there is a description of the relationship between an Eastern European Jewish innkeeper and his crude non-Jewish customer, using terminology and concepts taken from the Biblical account of Jacob and Esau. Jacob blames his bitter fate on "From the violence of a wicked brother I was persecuted up to my neck", "'From the dew of heaven and the fats of the earth' thus has my father blessed me - and how did he bless you?" whereas Esau who is hungry for wine demands from him: "Master of this inn, give wine, but do not tarry [=deceive]!" This poem is an expression of a long and complex process that eventually leads to Jacob and Esau becoming symbols for Israel on one hand and the nations of the world, especially in Christian countries, on the other hand. We will focus our discussion on this process. We can follow this process throughout the literature of chazal (acronym for "our sages of blessed memory"). Its origins lie in the Bible. In the book of Bereishit, we are told of two bothers, sons of Isaac, and of the complex relationship between them, and already in the Torah it becomes a system of closeness-rivalry between two nations. According to the narrative in the book of Bamidbar, the Edomites say to the people of Israel: "You shall not pass by me lest I come against you with a sword" (20:18), while according to the book of Devarim, Moses is commanded: "You are to pass through the border of your brethren the children of Esau who dwell in Seir … meddle not with them" (2:4). As time passed the relationship became further strained and the prophet Malachi, whose words are read as a haphtarah (additional reading) for parashat Toldot, places in God's mouth the words "and Esau I hated"; the prophet Obadiah, in the latter days of the Second Temple, mocks the Edomite nation: "I have made you small among the nations, you are greatly despised" (verse 2). Slowly the name "Edom" became a designation for all who hated and fought against the nation of Israel and indeed the psalm of lamentation over the destruction of the temple by the Babylonians, beginning with the words "By the rivers of Babylon", ends with the appeal: "Remember, Hashem, against the children of Edom, the day of Jerusalem, when they said, "Raze it, raze it, to its very foundations" (137:7). Here "Edom" is already a label for enemy in general. That which began in the Bible, continued to an even greater extent in the literature of the sages. At a time when the nation or kingdom of Edom no longer existed on the stage of history, its name became available for use as a description of any new enemy or decipher, especially the Roman and Byzantine empires and later still was used to refer to the Christian religion, the official religion of the empire from the beginning of the 4th century. Many Midrashim talk about Esau when it is obvious that they are referring to Rome or Christianity. For example, in Midrash Rabbah, compiled in the 5th century, on the verse "and the children struggled within her" (Bereishit 25:22), describing the Rebecca's difficult pregnancy: "when she stood near synagogues and houses of learning, Jacob would twitch and try get out … and when she walked past houses of idol worship, Esau would run and twitch to get out" (63:6). Here Esau and Jacob become symbolic of the nations which descended from them, different both in terms of their religions and the characteristics of their cultures: "'The naval (fool) has said in his heart, there is no God'" (Tehillim 14:1) - this is Esau the evil one. And why is he called naval? Because he fills the world with neveilot [=despicable deeds], establishes brothels, theatres, circuses and places of idol worship" (Midrash Tehillim on this verse). The phrase "it is known that Esau hates Jacob" is attributed to the Mishnaic scholar, R' Shimon ben Yochai (2nd century CE) - a timeless assertion that there can be no hope in hope of friendly relationships between the descendants of the brothers. In the middle ages the identification of Christianity as Edom was continued and expanded and in parallel, the widening of the scope of the name Ishmael to include reference to Moslems and Islamic countries. For example, the peytan (liturgical poet) R' Abraham ibn Ezra, laments that "by hand of Ishmael we are scorned / we have fled from Edom and not remained alive" (from the piyut [liturgical poem] beginning "Where are the prophecies of the ancient prophets?"), whereas in discussion of the kingdoms that the nation of Israel was subject to - Christianity and Islam - the sages who suffered under Islam, repeatedly use the phraseology: "[rather] under Edom and not under Ishmael" (see Rabbeinu Bachaye ben Asher's commentary on Devarim 30:7). Another example of the identification of Christianity with Edom is found in the last verse of the well known piyut,"Maoz Tzur": "Repel the Admon [literally "red one", = Edom], in the nethermost shadows", in which God is asked to drive Edom, the lands of Christianity, into the shadow of death. Many such examples can be brought."

While in "Edom/Christianity" Moshiach looks in on the Jewish community as an Edomite just as Moshe the Egyptian looked in on his brothers in Eygpt.

Moshe..."Now it came about in those days, as Moshe was becoming strong, that he went out to his brothers that he might look at the burdens they were bearing." Shemot 2:11

Moshiach... "I went down into the garden of nuts, to look at the green plants of the valley, to see whether the vine budded, and the pomegranates were in flower. 12 Before I was aware, my soul set me upon the chariots of my princely people." Song of Songs 6:11,12

Two things can be understood by both text. First, Moses makes his appearance only in the days after he had became "strong" or perhaps spiritually mature. This day was designated by G-d, only to be known by the person of Moses at a specific time and season in his life.

Moshiach too arrives at a certain time designated by G-d, a time when the vine budded and the pomegranates were in flower which may serve as an analogy to the latter days and the reinstitution of Israel in the year 1948. The "latter days" is also a designated "time" prior to redemption and find the people of Israel ready for Moshiach! The messianic process unknowly or "unaware" brings Moshiach to "his princely people" or the Jewish community. Unfortunately, he is in no spiritual condition to make himself known. We are taught Moshiach tarries, I believe the procrastination on Moshicah's part is a time of cleansing, reproving, and spiritually preparing himself for his bride, Yisrael. It is in his weakened condition that he is seen as one who stands behind their wall peeking through the windows at his bride, he is love sick. His outward appearance is as a gentile for it says of him,

א מִי-זֶה בָּא מֵאֱדוֹם, חֲמוּץ בְּגָדִים מִבָּצְרָה, זֶה הָדוּר בִּלְבוּשׁוֹ, צֹעֶה בְּרֹב כֹּחוֹ; אֲנִי מְדַבֵּר בִּצְדָקָה, רַב לְהוֹשִׁיעַ.
1 'Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?'--'I that speak in victory, mighty to save.'--
ב מַדּוּעַ אָדֹם, לִלְבוּשֶׁךָ; וּבְגָדֶיךָ, כְּדֹרֵךְ בְּגַת.
2 'Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?'--
ג פּוּרָה דָּרַכְתִּי לְבַדִּי, וּמֵעַמִּים אֵין-אִישׁ אִתִּי, וְאֶדְרְכֵם בְּאַפִּי, וְאֶרְמְסֵם בַּחֲמָתִי; וְיֵז נִצְחָם עַל-בְּגָדַי, וְכָל-מַלְבּוּשַׁי אֶגְאָלְתִּי.
3 'I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment.
ד כִּי יוֹם נָקָם, בְּלִבִּי; וּשְׁנַת גְּאוּלַי, בָּאָה.
4 For the day of vengeance that was in My heart, and My year of redemption are come.

"Who is this who comes from Edom, with crimsomed garments from Bozrah"? Isaiah 63:1

Yes, his garments reflect a citizen of Bozrah. The vision desturbs Isaiah the prophet. How can the Jewish deliverer be dressed as an Edomite? Indeed Yeshayahu hanevi, "me zeh"?

Many years had passed between Moshe looked in on Israel and his eventual return to lead them out of Mitsrayim. How many years will transpire between Moshiach looking through the window to actually knocking on the door? While Moshiach tarries, Israel sleeps.

"I sleep, but my heart awakes: my beloved [Moshiach] is knocking, saying open to me my sister, my love, my undefiled: for my head is filled with dew, and my locks with the drops of the night. I have washed my feet; how shall I soil them?"

At last Moshiach makes his appearance! The one who was previously standing behind the lattice is now spiritually strong enough to knock at her door. Why does Moshiach knock? Only a stranger knocks before entering. The owner of the house will not quickly open to a stranger. Moshiach will have severed all religious allegiance with Edom/Christianity (see Modern day Edom) but his love for the people in the Christian community will never be extinguished. This is a universal Messiah who is able to sincerely empathise with people from all walks of life because he is a part of the whole. But, he must return to the faith of his fathers and what he believes to be true. It is written,

"Surely I have cleansed my heart in vain,[in Edom] and washed my hands in innocency; for all the day I have been stricken, and chastised every morning. If I had said, I will tell a story like that,[Christian Gospel] behold, I should have offended against the generation of thy children."[children of Israel] Psalms 73:15

"The generation of thy children" is the Jewish generation who will witness and welcome Moshiach's arrival. The son of David will have completed his long and gruelling return to Judaism having prepared himself so as to be acceptable before his bride, Yisrael. This is what is meant when he says,"I have washed my feet". Unfortunately, Israel became weary waiting for his arrival. After all many false messiahs came previously knocking at her door.

• Simon Bar Kokhba (Second Century)
• Moses of Crete (Fifth Century)
• David Alroy (Twelfth Century)
• Abraham Ben Abulafia (1240-1291)
• David Reuveni (1490-1538)
• Isaac Luria (1534-1572)
• Hayyim Vital (1542-1620)
• Shabbatai Zevi (1628-1676)
• Jacob Frank (1762-1791)

  
  

Little by little her messianic hope weakened and so upon the arrival of the true Messiah she is sleeping.We know that in the latter days the true Messiah comes out of Edom/Christianity. Why is it necessary for the son of David to be raised as a Edomite?

Gershom Scholem in his book SABBATAI SEVI THE MYSTICAL MESSIAH discusses kabbalistic anthologies from the book Revealed Mysteries.
The author frequently discusses a problem that seems to have held a particular fascination for him. Why did so many biblical heroes, Israel's saints, love "strange women" and contract alliances that were, strictly speaking, forbidden? The cases of Judah and Tamar, Joseph and the wife of Potiphar, Moses and Zipporah, Samson and Deliliah, Boaz and Ruth, Joshua and rahab (whom Joshua married in rabbinic lengend), and others suggest a mysterious relationship between Israel's saints and heroes and the "other side" that requires some explanation. The mystery - a very curious piece of kabbalistic psychoanalysis, so to speak - discovered by the author is this:"Whenever G-d wants to raise a king are hero to wreak vengeance on the heathen, it is necessary that there be some kind of relationship or rapport between the gentile nations and the Jewish king, so Scripture should be fulfilled [Isaiah 49:17]
Thy destroyers and they that make thee waste shall go forth from thee'..., for whoever is born in order to humble the foes of Israel must have some measure of communion with the "left side."

The book, Path of the Kabbalah,David Sheinkin M.D . writes,
"This is the notion that the Messiah-literally, "the anointed one" - will come from darkness. He will arise from the lowest, most base elements of humanity. This is an interesting idea and derives partly from the view that Messiah will have to attract all people' he will have to reach the lowest and most base individuals among us, not just the exalted ones. Thus, the Messiah's root will come from darkness, from most base places.

The darkness that Dr. Sheinkin refers to is spiritial darkness that is detached from Judaism where one expects to see light. But in some instances the darkness can also be represented by a morally corrupt society that bridges all faiths, not any one people. We know that G-d's most beloved servants struggle within. If we look at King David's root we see a family tree that blossoms in most unusual soil. The Bible records an incestual relationship on his father's as well as his mother's side of the family. Lot and his daughters on his maternal side and Judah and his daughter-in-law Tamar on the paternal side. The Bible purposely reveals the dark side of David's ancestry. David's family includes persons of most questionable character ; prostitute, adulter, rapist, and murderer. And we mustn't forget David's great grandmother was a Moabite/gentile. Let us reflect upon the anointing of David and how Jesse tried to hide him from the prophet but instead presented his seven sons before Samuel."

6* As they came, he [Samuel] looked at Eliab and thought, “Surely the L-RD”S anointed is here before him.” 7* But the L-RD said to Samuel: “Do not judge from his appearance or from his lofty stature, because I have rejected him.”

And so Jesse presented all of his seven sons before the prophet Samuel but none were chosen. Samuel asked, “are these all your sons?”
Jesse did not invite his eighth son believing he was a mamser/ [Hebrew for bastard]. Surely a prophet of G-d would not anoint one who is illegitimate to be Messiah! But the prophet would not commence with the feast until David was brought in from the fields where he was a shepard of sheep. When David was brought in from the fields upon seeing him the L-RD said to Samuel, “There, anoint him, for this is he!”

David himself writes in the book of Psalms,

“O G-d, you know my folly, and my faults are not hid from you. 7* Let not those who wait for you be put to shame through me, O L-RD, G-D of hosts. Let not those who seek you blush for me, O G-D of Israel,9* 8*Since for your sake I bear insult, and shame covers my face.9* I have become an outcast to my brothers, a stranger to my mother’s sons.
Again David says,“Indeed, in guilt was I born, and in sin my mother conceived me.” This is what it means when it says, "the stone that the builders have rejected has become the head of the corner.”


Although David was proven not to be a mamser, the emotional scars of believing he was for 28 years allowed him to relate to people of all walks of life. His inspirational written word offers support and encouragement to the very least of men. This is what makes a great King and Messiah!"

And so it is in our day that the masses continue to look for the perfect Moshiach. However, there is something to be learned by the recorded past if we are ready and willing to receive. All we have to do is open our eyes. The foundation or family structure that supports and gives life to the coming Moshiach is tiled by a precarious crooked path. David's lineage seems to be a mixture of all, both good and bad, Jew as well as gentile. The true Messiah is not born of a virgin, he can't walk on water, and cannot feed 5000 with five loafs of bread and 2 fish. He is simply a man, a man much like you, with all the ups,downs, and struggles of every day life. Dr. Sheinkin says " Messiah must attract all." Perhaps theres' no better way of attracting all than coming from all. Dr. David Sheinkin writes of the practicality of Moshiach's orgin.

"Our whole point in this discussion is that light must spring from darkness. In the ultimate salvation or ultimate light, the darkest places will have to be reached and transformed. Only one who is steeped in that darkness-in one way or another-will have the strength and empathy to effect the transformation. The Kabbalah even teaches the seemingly unfair notion that one who has truly sinned and repented is on a higher spiritual level than one who has never sinned and done only righteous things. This is a very clear concept within Judaism." Path of Kabbalah

Psalms 143:3 "He has caused me to dwell in dark places like those dead for time indefinite."