Moshiach Behind the Lattice

2006-12-10T09:20:00.107-06:00

Written By
Walter Vaughn

There once was an artist who appeared weekly on the PBS who was completely captivating. Every weekend he would dazzle his T.V. audience with extraordinary talent accompanied with a soft spoken demeanor. I would watch as if in a hypnotic trance as his arm glided across the canvas, all the while saying to myself; "what in the world is he painting, what can come of these awkward strokes of the brush?" In the creative process there seemed to be an effortless twist and turn of the wrist that could not be easily defined or revealed until the last stroke. Yet, as if miraculously, every dot came together and every stroke that he had previously made was no longer a mystery, but revealed and easily understood. So it is with person of Messiah [Hebrew-Moshiach. משיח] Days that lead up to Moshiach's arrival may be likened to a blank canvass accompanied by twists and turns that would baffle the most studious Talmudic scholar.

For thousands of years eager anticipation for the coming Messiah has provided hope to countless people of diverse backgrounds, Jew as well as gentile. Their hope and desire is embedded in the devine promise of a new earth transformed from darkness into light.Isaiah the prophet writes,

17." For here I am creating new heavens and new earth; and the former things will not be called to mind, neither will they come up into the heart 25. The wolf and lamb will feed as one, and the lion will eat straw just like the bull; and as for the serpent, his food will be dust. They will do no harm nor cause any ruin in all my holy mountain," Havayah has said. Isaiah 65:17,25

Before a new earth is createdthe old one must die. "Death" is often accompanied with pain, sorrow, and distress. The death of the old world comes on the heals of impending doom. As one might expect the hope of redemption intensifies during distressing times of either religious and or political crisis. It is of no wonder the Jewish sages had mixed feelings regarding the coming of the Moshiach, the final redeemer.

Ulla said: "May [the Messiah] come, but may I not see him! And so said Rabbah: May he come, but may I not see him! [But] Rav Yosef says: May he come, and may I merit [even to suffer the worst degradation in order to be present at the advent of the Messianic era]. Abbaye asked Rabbah: "Why [do you not want to see the Messiah's arrival?] Is it because [you fear] the travail of the Messiah? But it was taught ... 'What can a person do to be spared the travail of the Messiah? .... One should occupy himself in the [study of] Torah and in acts of kindness.

"Descriptions 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 particularly 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 political 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

“With the footprints of the Moshiach presumption shall increase and earth reach its height… the wisdom of the Scribes shall become insipid and they that shun sin shall be deemed contemptible, and truth shall nowhere be found. Children shall shame the elders, and the elders shall rise up before the children, for ‘the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law: a man’s enemies are the men of his own house.’ The face of this generation is as the face of a dog. (MishnahSotah9:15,citingMicah7:6).

Rabbi Jannai said: “If you see one generation after another cursing and blaspheming, look out for the coming of the Moshiach, as it says, ‘Your enemies, Adonai, have flung their taunts, flung them in the footsteps of your anointed one.” (Midrash on Song of Songs 2:13,citingPs89:52)

Begining with the book of Genesis there is a want and hope of a “new earth.” The want or desire is a confession that the current world is not one to be enjoyed or treasured. Or current world reflects fallen man and his behavior would seem to have a devastating effect upon every living thing.

For the religious, every generation proclaims like their father’s before them that they will witness and welcome the coming of Messiah. But their Messiah never comes and so their hopes are passed on to their children. And their children say, “Messiah will surely come in our day.” But their Messiah never comes and their hopes are passed on to their children, and on and on it goes from one generation to the next.

"After his release from imprisonment in Petersburg, Rabbi Schneur Zalman of Liadi passed through the city of Vitebsk, where he was received by the city elders and community leaders. “Tell us, Rebbe,” he was asked, “when will the tribulations of Israel end? When will the redeemer finally come?”Rabbi Schneur Zalman lowered his eyes to the ground and said softly: “But how can he come? The Moshiach that everyone wants will never come, and the true Moshiach, no one wants….”

And so this raises the question, “if no one wants the true Messiah,” then why should he come? No one goes where they are not wanted. Rabbi Zalman says,"how can he come?"

The whole world can earnestly want justice, peace, love, and happiness, but still not want Messiah. The whole world can earnestly desire the end of all decease, hunger, and war, but yet still not want the son of David.

There is something much deeper that we need to access in order to understand the coming son of David. Perhaps it starts with knowing and accepting our true self and the sincere desire to be made a new. Isaiah writes,

"He will judge among the nations, and will settle the arguments of many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; nation will not lift swords against nation and they will no longer study warfare." Isaiah 2:4

What would inspire all nations to look to a Jewish Messiah for guidance? Obviously they witness something that shakes the very foundation of all that they have previously known. Unconditionally, they willingly accept his profound teaching and guidance. Messiah [Hebrew-Moshiach-anointed one] restores and connects all nations, all peoples, to the reality of G-d's presence. This connection is not a matter of faith, it's a matter of revelation.

The Gemara provides insight upon two ways for Moshiach to come. If the Jewish people merit the days of Moshiach, he will come. If not, Moshiach will come at G-d’s appointed time. Regrettably, redemption would seem to enter upon the latter, the heels of catastrophic destruction known as the “the latter days.”

Although Messiah’s identity may be secret, ancient prophetic passages provide clues to his curious nature and identity. This work will focus on the plain meaning [Hebrew-peshat פשות] as well as the secret [Hebrew-sod םוד] nature of the son of David at the end of days. From this point on I will substitute the Hebrew Moshiach for the English “Messiah” which is translated, “anointed one.”

A quick note about Torah interpretation. The Jewish sages teach that Torah is to be interpreted upon four levels of understanding. The four Hebrew words are as written, Pheshat - פשוט plain meaning, Remez - רמז hint or allusion, Derush - שודר analogy, and Sod סוד - secret. All layers of understanding work in harmony and are dependant upon the other. Therefore, mysticism has a legitimate place in the study of Torah. The simple understanding gives way to the allusion, the allusion to the analogy, and the analogy to the secret. Those who are interested in the secret side of the Son of David David = [sod סוד -Hebrew 'secret'] may find this work enlightening. There is no greater mystery than the identity of Moshiach ben David. Those who try to make sense or rationalize Moshiach without considering his mystical nature, limp away with only a partial perception or understanding.

WHAT IS A MESSIAH?

The Christian concept of a messiah differs vastly from that within Judaism. To better understand the Hebrew Messiah we must examine the origin of G-d’s anointing as revealed in the Tenach or Hebrew Bible. What is the definition of the word Messiah and from where does it originate? We get our English word Messiah from the Hebrew verb משח mashach - a process of painting, besmearing, or anointing a person or an object with oil. The Hebrew anointing was a Torah prerequisite implemented in conjunction with the ordination and consecration of a priest or king within Israel's tribal community. Ordination is represented by the Hebrew words [mileiat et yaddim [מלאת את - ידם] which means "to fill the hands.” Academics define "fill the hand" within the context of the chosen receiving a staff, scepter, or some sort of hand held symbol in relation to their office. Perhaps more significantly, the anointing can be depicted as a distinct spiritual connection to G-d. A practice implemented by G-d’s designated prophet [navi נביא] who acts as a conduit that channels G-d's spirit to the chosen one in preparation for his new role as priest or king. Consider the Hebrew word "meleit - מלאת" is translated "to fill.” We often hear the expression "filled with anger" or "filled with joy," the body being analogous to a vessel that captures a spirit or emotion. In the anointing ceremony the "filling" is of G-d's spirit. The hands are identified by the Hebrew [yaddim ידים] and may express how man accomplishes any given work. The filling of G-d's spirit [Heb. רוח - Ruach] puts the anointed in a position to make the world a better place by directing his hands towards worldly endeavors blessed by Devine association. Consecration [Heb.-קדש kidash] can be defined by the process of washing and clothing the chosen one rendering him "holy" [Hebrew קדוש-kadosh] and "set apart" for sanctuary service.

In the book Path of the KABBALLAH, the late Dr. David Sheinkin’s words of enlightenment continue to teach and resonate in the land of the living.

“ First, the Hebrew term is Moshiach – literally, “anointed one,” the one who is "anointed.” In biblical days, the prophets would anoint special individuals, such one who was to be king. The Hebrew king was always anointed by a prophet. Therefore, Jewish tradition has it that the Moshiach [Messiah] is to be a king and is to be anointed by a prophet.

The Torah A Modern Commentary W.G. Plaut discusses the general meaning of the anointing process.

"A common procedure in antiquity to induct priest or kings into office. Anointing oil was a symbol of well being, and for the well-to-do (especially in later Rome) its daily use was a part of the good life. Pouring oil on the head of the chosen in a special ceremony became the sign for his having been favored by or set apart for the deity.

Dr. Sheinkin writes that the Hebrew king was “always” anointed by G-d‘s prophet. The Torah A Modern Commentary understands the anointing to be a outward “sign” as observed by witnesses that a priest or king had been chosen and consecrated into office. One can appreciate by these two sources that the anointing process would “always” follow a consistent regiment.

The chief component in the Hebrew anointing was olive oil. Without oil, there would be no Hebrew priest, no Hebrew king, and most important, no Hebrew Moshiach. It is essential that we keep in mind that it is the oil [Hebrew- שמן shemen] that is applied or poured upon the head of one whom G-d designates by means of His prophet that entitles the chosen one as Moshiach. Why is it essential that we continue to reiterate this anointing process? Quite simply, many in the distant past as well as today continue to assert that they are the long awaited Messiah. Unfortunately, not one had access to this treasured ointment! This very simple requirement should end all arguments concerning those who claim the title Moshiach Ben David.

The Biblical oil that was used in the anointing process separated it from all other fragrances, making it a exclusive prescription approved for one very special purpose. The mixing of this special ointment began with explicit spices blended according to the precise specifications that Moses received from G-d. In the book of Exodus we read:

22 “The LORD said to Moses, 23 “Take the best spices: five hundred weight of free- flowing myrrh; half that amount, that is, two hundred and fifty of fragrant cinnamon; two hundred and fifty of fragrant cane; 24 five hundred of cassia-all according to the standard of the sanctuary weight; together with a hin of olive oil, perfumed ointment expertly prepared.

Exodus 30:22-25

The Holy Scriptures clearly identify Moses as the one chosen to prepare the oil. We are able to determine that the anointing oil had a unique aroma that couldn't be mistaken from any other perfume. This heavenly bouquet would always be associated with temple service or the induction of a priest or king. The Torah is very careful to protect the integrity of this exclusive oil. Moses ben Maimon known as Maimonides or Rambam was a Jewish philosopher of the medieval period and was the leading rabbinic authority of his day. The Jewish scholar writes regarding this ancient formula in his book, “Guide to the Perplexed,

"The anointing oil (Exodus XXX. 22-23) served a double purpose: to give the anointed object a good odor, and to produce the impression that it was something great, holy, and distinguished, and better than other objects of the same species; it made no difference whether that object was a human being, a garment, or a vessel. All this aimed at producing due respect towards the Sanctuary, and indirectly to G-d.”

The Israelites were warned that this unique perfume was only to be used under certain conditions and was not to be applied to any personal anointing of the body. Obviously, special attention was given as to the ingredients as well as to whom or what the oil was applied. Any vulgar variation would result in one being “cut off” [Hebrew - חרט karet] from G-d’s chosen people. In the ancient world to be "cut off" could have more than one definition, none of which is very pleasing. It could mean to destroy, maim, sever, or at the very least, to be exiled from ones kinsmen, losing all heritance with no hope of returning.

33 Whoever prepares a perfume like this, or whoever puts anything like this on a layman, shall be cut off from his kinsmen.” Shemot -Exodus 30:31,32

Cut off from his kin. This punishment (karet) is often mentioned in the Torah, but what it meant is nowhere specified, That it was the Hebrew parallel of the Greek ostracism or exile is possible; however, there is no single incident in the vast array of biblical stories and histories that specifically describe such forced exiled. Jewish tradition therefore concluded that karet was a punishment reserved to G-d who would apply it in His own way and time: by letting the offender die before his time, or die without offspring, or in some other fashion.The Torah A Modern Commentary page 634

The Torah goes to great lengths to protect this heavenly oil. This should instill in us the importance of the “anointing” and to whom the title of Moshiach, [anointed one] is given. Maimonides recognizes the practical importance of this Torah command concerning the anointing and guarding it from any abuse inside or outside the community. Maimonides writes in his book Guide to the Perplexed,

The reason why we are not allowed to prepare [for common use] the anointing oil and the incense is obvious; for when the odor [of the oil and incense] is perceived only in the sanctuary, the desired effect is great; besides [if it were allowed for everyone to prepare the anointing oil] people might anoint themselves therewith and imagine themselves distinguished; much disorder and dissension would then follow.”

Without this important Torah legality some might anoint themselves and mislead others into believing they were a legitimate ruler [Moshaich] and in turn cause great confusion and disorder in the community. Unfortunately, as we will see later in this work, this has not and will not stop those for reaching out for what is not theirs, the title of Moshiach.

All principalities or kingdoms have laws regarding the appointment of public servants into various positions within their administration. These laws are a part of a written constitution that protect the appointed official as well as the community from any outside claim of authority by any illegitimate ruler ship. By examining the Holy Torah one can see that the law regarding the anointing process had more than a few safe guards to protect it from being misused or abused. Why such strict laws surrounding oil? I am of the opinion that the combination of various scents produced an aroma that mysteriously facilitated the attraction of G-d's spirit. It is only recently that science recognizes a connection between scent and behavior. Yet, the wisdom of the ancient Hebrew captures this affirmation by the usage of the Hebrew word for spirit [Hebrew - רוח ruach] and scent [Hebrew - רוח reiach]. The spelling of these two Hebrew words are identical and hint to a divine connection. I am convinced this unique fragrance aided in the reception of G-d's spirit. How could anyone forget the anointing of David?

Then Shemu'el took the horn of oil and anointed him in the midst of this brothers; and the spirit of the L-rd came upon David from that day forward.“1 Samuel16:13

The Torah records the first person to have this special oil poured over his head, was Aaron. The prophet who anointed Aaron was his brother Moses. We can say that Aaron was the first Moshiach/Messiah [mashee’akh - משיח anointed one] anointed by the prophet Moses. It is important to recognize that the anointing was an outward as well as an inward spiritual process. This practice was carefully administered by the hand of G-d’s prophet who participates as a holy conduit or intermediary to install a priest or king into his official position. This first anointing in the Sacred Scriptures established a perfect precedent for the anointing process and how it is to be administered in the future. The scripture commands,

“As sacred anointing oil this shall belong to me throughout your generations.”

Throughout your generations implies there can be no change in the oil or the way its administered. The Torah records the first anointing in this way.

10“Taking the anointing oil, Moses anointed and concentrated the Dwelling, with all that was in it. 11 Then he sprinkled some of this oil seven times on the alter, with all its appurtenances, and the laver, with its base, thus consecrating them. 12 He also poured some of the anointing oil on Aaron’s head, thus consecrating him.” Leviticus 8: 10-12

The Tent of Meeting, the ark, the table and all it’s utensils were anointed, setting it apart as “holy” [l’kadosham] in preparation to be used in G-d’s sacred service. Other persons in the Torah were anointed in like manner. Saul, Israel’s first king was anointed by the prophet Samuel. David, Israel’s second king was also anointed by the prophet Samuel. Solomon, David’s son and successor was anointed by the prophet Nathan. It must be reiterated that these four messiahs [anointed ones] Aaron, Saul, David, and Solomon experienced the pouring of a Torah or biblical prescribed oil over their head by means of G-d’s designated prophet. This ceremonial rite makes one a legitimate Moshiach/Messiah of his day and officially set apart for a specific task within G-d’s government or kingdom. The Torah sets a legal precedent of the anointing that must be maintained throughout all generations, no exceptions!

“Then, from a flask he had with him, Samuel poured oil on Saul’s head; he also kissed him, saying: Has not the L-RD anointed thee [mashacah] you commander over his heritage? 1 Samuel 10:1,13

Then Samuel, with the horn of oil in hand and anointed him [v’yeemashach] the midst of his brothers; and from that day on, the spirit of the L-RD rushed upon David. 1 Samuel 16: 13

There Zadok the priest and Nathan the prophet are to anoint him [oo’mashac] king of Israel, and you should blow the horn and cry,’ Long live King Solomon!’1 Kings 1:34

2 When you have come in there, see Yehu the son of Yehoshaphat the son of Nimshi there; and you must come in and make him get up from the midst of his brothers and bring him into the innermost chamber. 3 And you must take the flask of oil and pour it out upon his head and say, ‘This is what Y-HVH has said: “I do anoint [mashach] you as king over all of Yisrael. 2 Kings 9:2,3

When someone claims to be “anointed” they are establishing themselves as a priest and or ruler over the nation of Israel. When these claims are made outside the realm of law [Torah] it becomes a threat to G-d’s sovereignty over his people and His land. As one might imagine the whole issue of the anointing is of great importance. Any claim to this Messianic office potentially puts one into a position as ruler and or judge not only over the nation of Israel, but possibly the whole world. Although the Torah sets a legal perimeter around the sanctity of the anointing, unfortunately it hasn’t discouraged many claimants to the throne.

As we have seen the Torah has set a legal prerequiset before any one can assume the title of Moshiach. Yet, the Bible introduces us to a character named King Cyrus [Hebrew- Koresh] a gentile king who the Bible calls Messiah/Moshiach. Koresh conquered Babylon in the year 371 BCE and allowed the Jewish people who were in exile to return to Israel and rebuild the holy Temple.

א כֹּה-אָמַר יְהוָה, לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר-הֶחֱזַקְתִּי בִימִינוֹ לְרַד-לְפָנָיו גּוֹיִם, וּמָתְנֵי מְלָכִים, אֲפַתֵּחַ--לִפְתֹּחַ לְפָנָיו דְּלָתַיִם, וּשְׁעָרִים לֹא יִסָּגֵרוּ. 1 Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut: Isaiah 45:1

(Ezra 1:3)Frequently, when there seems to be a contradiction in the Bible [Hebrew-Tenach]the Talmud [oral Torah] comes to the rescue and fixes any descrepancies. The Talmud says he was not a Messiah/Moshaich in the literal sense.

Wayne Simpson of the Biblical Research Foundation writes a fascinating article that list ten false Messiahs. Beginning with Bar Kokhba, (Second Century C.E.) 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, and(1626-1676) Jacob Frank. (1726-1791)

All these messianic claimants shared one common thread, they simply didn’t have access to this special oil.As written previously, it is oil that was prepared by Moshe that is poured over the head of the chosen one by a prophet that makes one a legitimate Moshiach of his generation. This is not a matter up for debate, quite simply, its’ Biblical or Torah Law. Ironically, in the days of these messianic pretenders the holy oil that was used to anoint Kings and priest had long vanished. The ark of the covenant as well as the two gallon jug of anointing oil that Moshe prepared mysteriously disappeared many years before their arrival. Obviously, this would of made impossible for any to have received the anointing according to Biblical law. [The shemen hamishcha/anointing oil was hidden along with the ark of the covenant in the time of King “Hezekiah” as described by the Rambam in Hilchot Beit Habechira 4,1. The Gemora also states that when the Ark of the covenant was hidden, the jug of mana, the anointing oil, and Aaron’s staff were hidden as well. It is said King Hezekiah hid these items prior to the destruction of the first Temple. When the second Temple was rebuilt the ark of the covenant as well as the anointing oil was no longer part of Temple service. When the Jewish people returned from Babylonian exile the priest were not “anointed” but wore eight garments in remembrance in place of the anointing oil. If the holy anointing oil is hidden or lost how could anyone ever claim to be a legitimate Moshiach? We know Moses was commanded to make the Shemen haMishcha [anointing oil]. He was instructed to anoint Aharon and his sons with the oil to sanctify them for the priesthood and then he was to tell the children of Israel that 'This shall be for Me, oil of sacred anointment for your generations.' [Shmos 30:30-31]. Rashi quotes a teaching of the Sages [Horiyos 11b] that the original Shemen haMishcha that Moses made to anoint Aaron would remain into the distant future. When the third Temple is to be rebuilt, it is written that we will use that very same flask of oil to anoint the priests prior to their service.

In our day we have witnessed a renewed interest to find the ark of the covenant. There are more than a few ark hunters who have claimed to have found the ark. Unfortunately, their bogus claims have yet to materialize anything of any value. If and when the ark is found, the jug of oil will be available for the anointing of the Moshiach. However, we would still need a prophet to anoint Moshiach. The days of the prophets have long vanished, thus the need for the return of Elijah the prophet.

DAVID’S DESCENDANT

We know from the Bible that the coming son of David is likened to a twig or branch whose root is connected to the stump of Jes’se or David’s father. Moshiach is to be a paternal descendant of David. The root gives life to the family tree. The tree is defined genetically by it's root or life force. It provides water and nourishment to the branches above. The tree is defined by it's root. The only way to completely destroy the tree is by destroying the root. The root and or tree are one in the same, they are inseparable. It is possible for a tree to yield fruit forever, but first it must be planted. The seed is hidden in the darkness and eventually will sprout and produce more seeds into infinity. Although a seed yields it’s fruit in the darkness, with G-d's faithful care it continues to exist. It is often said, "the apple never falls far from the tree." Moshiach is often liken to a plant [Hebrew - tsemach צמח.] A plant is underground and hidden until G-d sheds His light and pours life giving water upon it, and so it is with Moshiach. In the book of Job it is written,

" For a tree there is hope, if it be cut down, that it will sprout again and that it's tender shoots will not cease. Even though it's root grow old in the earth, and it's stump die in the dust, yet at the first whiff of water it may flourish again and put forth branches like a young plant. Job 13:7-9

(Isaiah) 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Zechariah 3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

Zechariah 6:12 And speak unto him, saying, Thus speaketh the L-rd of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the L-RD:

Moshiach is inseparable from his kind or his seed. This is something that is very important and must be taken into careful consideration when identifying the person of Moshiach ben David.

The seed of an apple cannot produce a peach and the seed of a peach cannot produce the seed of a orange. What does the Bible have to say about David's origin or root? The Path of Kabbalah by Dr. David Sheinkin sheds light on David's family tree.

"We all know that the Messiah will arise from the House of David. No one else is named. The Messiah will come solely from the House of David, we are long told with clear implication that there is something very special about this lineage. This is a very ancient concept within Judaism. For instance, the early Christians were very concerned with demonstrating that Jesus was a descendant of the House of David. Since the Bible explicitly stated that the Messiah would be an offspring of King David, the New Testament sought to document that Jesus roots went back to David. It gives us the account that Jesus was born and raised in Bethlehem, just as David was.

King David was of course very popular, much beloved in the Jewish nation. He was a very righteous, holy man. But when we trace his family roots, where did he come from? The Bible tells us clearly. First, David was a descendant of Ruth on one side and of Judah on the other. But where did Ruth come from? She was a descendant of Lot. But which descendant of Lot? The Bible relates an interesting story about the towns of Sodom and Gomorrah that God destroyed. Lot and his family were the only ones who escaped alive from the decimation; after it, he engaged in incest with his two daughters. It is this incestuous relationship that gives rise to the maternal side of David through Ruth.

What about David's paternal side? Another incestuous relationship was involved. It occurred between Judah and his daughter-in-law. Their union gave birth to Peretz, who became a paternal ancestor of David. The Bible narrates closely this important episode. In those times there was a Jewish law that if a husband died before producing any children, then his brother was obligated to marry the dead man's wife, so that the deceased lineage would continue. What happened is that one of Judah's sons married a women named Tamar and died before they produced any children. Thus, Judah instructed his second son to marry the widow; but the second son also died. Thereupon, Judah told Tamar that his third son was still quite young and that she should wait at her parent's home for a few years before marrying him. Tamar did so, but Judah forgot all about her and never instructed his third son to prepare to marry her.

Tamar then decided to take matters into her own hands, so to speak. She disguised herself as a prostitute and placed herself by the road in order to seduce Judah and produce a child through their union. Tamar's plan worked. Before Judah took his leave from her, though, she made sure he gave her some of his belongings as her "payment". Tamar became pregnant. Judah, never suspecting that he had been seduced by Tamar, was enraged to learn that she was pregnant while still a widow. He ordered that she should be killed as punishment. Just as Judah's countrymen prepared to kill her, she suddenly produced his belongings and declared, "My baby's father is the owner of these garments." At that moment Judah realized what had happened and took responsibility for his child-to-be. That child was Peretz, who became a paternal ancestor of David.

David's lineage is therefore quite fascinating. On one side, Lot and his daughter; on the other side, Peretz. We can again see the notion that light will spring from darkness and that the brilliant light of the Messiah will arise from the darkness of human sexual intrigue. In this context, Saul, the first King of Israel, had truly impeccable family credentials. He really came from a distinguished family and there was nothing amiss in his lineage. And yet it was David, the second King of Israel, who came from the worst of lineages and was granted the honor of serving as the ancestor of the Messiah. There are other Biblical tales that record the same phenomenon: that something goes wrong with the first born or first chosen, and then the second one must carry out the mission. For example, Moses was not the first born son and yet he became the leader.

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 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."

Many great Rabbi's of today and yesterday proudly proclaim they are a descendant of the house of David and thus a potential Messiah. They perceive this as a princely honor and one that must be respected to the highest degree. Their followers lift them up as if they were G-d, all the while forgetting David's true and degrading origin or family tree.

So who is this son of David the coming redeemer and where does he abide? Why all the drama and mystery, why doesn’t he just come? Never has so much been written about someone about whom we know so little. Scholars and laymen alike gaze through this mysterious cloud that shrouds the coming Moshiach. Ornately orchestrated tenets tied and bound together by multiple dictates and tales would seem [if it were possible] to confine and contain G-d’s anointed. There would seem to be a procrastination on the part of David‘s descendant, separated and concealed from those who anticipate his appearance. In the Tenach [Hebrew Bible], ha sefer Shir haShirim 2:9 [Song of Songs] we are given insight into the early relationship between the coming son of David and his bride Israel.

"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 דודי/my beloved] and his separation from the Jewish community is alluded to by his standing behind the wall and peeking through the crevices. This perplexing separation creates a curious paradox to say the least. 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

The Rebbe, identifies Moshiach as the one who stands behind the wall. Quite simply, the son of David is outside looking in. This awkward partition is the first “hint” that the son of David appears detached from the Jewish community before he is revealed.

The Eighth Day of Creation

We know from the book of Genesis that G-d rested from all His creative work on the 7th day. Yet, Isaiah the prophet speaks about a " new heaven and earth" that G-d will create in the future. This would initiate a new creation, a new day, the 8th day of creation.

The Jewish Sages teach Moshiach is represented by the number EIGHT - [Hebrew - חית chet]. Chet also defines fence, wall, or an enclosure. "Chet-8" is the fence that separates the number eight or Moshiach 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 Aleph Bet containing 22 letters and arranged them in a pattern of 8 verses for each letter. Psalm 119 is all abou-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).t G

Moshiach who is represented by the number "8" remains in hiding separated by only a fence. He peeks through the windows and peers through the crevices not wanting to be noticed. Why is he depicted as one who hides himself from the Jewish people? Is there something about his appearance that might cause embarrassment or that could bring condemnation?

The Tenach/Bible 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 Moses went out to his brothers to lead them out of exile. In like manner, is it possible that Moshiach the last deliverer may be educated in the ways of Edom and at G-d's appointed time will lead the Jewish people out of exile? The duality of Moshe and Moshiach is strikingly similar.

They both arise as a citizen within the greatest empires of their day.
They also share in a separation from the Jewish people.
They both come twice
They both lead the Jewish people out of exile In the end, they both will have waged war against the very empires they have resided in.

It would appear that something happens that brings about a 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 murdered, thus the concealment of Moshe as an Egyptian citizen. Why is Moshiach concealed? Could it be that he is hidden among the Christians is present day Edom? It's any ones guess what may have triggered the separation but one thing is for certain, in the latter days just prior to Moshiach‘s inauguration the son of David is a resident of Edom.