Previously, we described what the characteristics of the Mashiaḥ are (see this). Today, within the 12th principle, we will touch upon the subject of messianic times, in other words, what do we Jews believe that will happen with us and with the world in the times of the Mashiaḥ?

Maimonides (Mishna Sanhedrin 10:1, written ca. 1160 CE) explains that : “In the messianic age, Jews will regain their independence and all return to the land of Israel. The Messiah will be a great King whose government will be in Zion (=Jerusalem).”

Besides political independence: “Nothing will change in the Messianic age…Rich and poor,strong and weak, will still exist in the Messianic age.It will be easier for people to make a living, however, and with very little effort they will be able to accomplish very much.”  

Maimonides also clarifies why the Jews desire so much the messianic age “We do not hope and long for the messianic age in order that we might have much grain and wealth. We do not want it so that we will be abel to ride horses and indulge in wine and songs, as those with confused ideas believe…. The main benefit of the Messianic age will be that we will no longer be under the subjugation of foreign governments who prevent us from keeping all the commandments.”  

In the words of rabbi Hayim Pereira Mendes (written ca. 1905):“The Messiah will be king in the sense of the Hebrew word, which means a “leader,” or “guide,” or “captain,” the head of our government so far as government is required for law and order. He will be identified with the restoration of Palestine to the Hebrews, and the reconstruction of the Hebrew nation, when “the Lord will set His hand again the second time to recover the remnant of his people,” “will assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth” (Isa, xi, 11-12).”

by camera.org

כשלובש את בגדיו הוא אומר:  מלביש ערומים

Previously (see here) we have explained that the Birkot haShaḥar  are organized as a careful description of all the steps that we take when we wake up every morning, from the moment we regain consciousness. We praise HaShem for our sight, for our working body, for our erected posture, etc.

Today we will explore the blessing in which we praise (and thank!) God for providing us with clothing. “Blessed are You, HaShem our God, King of the Universe, Who clothes those who are naked”. The rabbis established this blessing to be said when we are getting dressed, upon getting out of bed.

Humans are the only mammals that were created without fur.Every other mammal have a dense covering of fur. Primates included, from the short black pelage of the howler monkey to the flowing copper coat of the orangutan. Anthropologists are at odds over how to explain from an evolutionary point of view that humans have no fur. Because they find it impossible to imagine any benefits provided to naked people by natural selection.  In his “The descent of man and selection in relation to sex” Charles Darwin himself was convinced that no naturally selected advantage could be cited as evidence for the lack of body-fur in humans.

When saying this berakha we remember that unlike other creatures, we have a unique dependency on clothing and that God Himself made for Adam and Eve their first clothes (Gen. 3:21), an act that the Rabbis understood as an expression of compassion and love from our Creator to us (Abuderham, 14th century). Every morning, we acknowledge that–directly or indirectly– it is thanks to Him that we have clothes to cover our bodies and protect ourselves from the inclemencies of the weather.  Incidentally, this berakha also reminds us that we are commanded to imitate HaShem’s actions, providing clothing and other basic needs to those who lack the means to take care of themselves.

 

Maimonides explains that if a Jewish political leader possesses these three characteristics he has the potential to be the Mashiaḥ. He has to be 1. A ascendent of King David. 2. A role Model in Tora observance and teaching. 3. A man involved militarily in the wars of Israel (see here ).

 Now, when would be known for sure that this person is the actual Mashiaḥ?  Maimonides says: (MT, Melakhim 11:5) “If he succeeded [in the wars], and he builds the Bet haMiqdash in its place [the Temple mount, Har haBayit] and he brings back to Israel the remnants of the Jewish Diaspora, then we know that he is the actual Mashiaḥ.  But, if he did not succeed, or if he died, then we know that he was not the Mashiaḥ but another one of the righteous and good Monarchs of the House of David, who passed away. “

Obviously, and unlike Christianity, we don’t believe in a Mashiaḥ that will die and then resurrect. Or that will be a son of God and a human female. (BTW, in the Tora  every Jew is explicitly described as a “son of God” . Deut. 14:1 says: banim atem laHaShem Elokekhem , “You are the children of HaShem your God”).

Going back to the events which will prove the condition of theMashiaḥ, Maimonides says:  (Idem, 11:1). “The torah itself testifies to this Messianic promise when it says (Deut. 30:3-5) “God, will have mercy on you, and gather you [again from all countries where He has scattered you]. Even if you remnants  are at the ends of the heavens, HaShem your God will gather you and bring you from there. HaShem your God will bring you to the land that your fathers inherited. You will settle in it again, and He will make you even more prosperous and numerous than than your ancestors”

(to be continued...)

As we said last week (see here) Rabbi Ben Shimon wrote many responsas about the new inventions of his time. As the highest authority in his community he had to pronounce a ruling on those issues.

In a rare and exquisite passage in one of his responsa (oraḥ ḥayim , 8, p.23) of his book umiṣur debash, he was asked about the usage of matches (a new popular invention in those days) in Yom Tob. Before he build the case against or in favor of using matches in Yom Tob, he writes the following [my own, free translation]:

We have written in previous HOTD about the views of modern orthodox rabbis regarding the celebration of different American holidays (see here). All rabbis are very strict in forbidding, for example, the celebration of Halloween in any way, while most would not oppose (and some would even encourage) the celebration of Thanksgiving. 

 Rabbi Refael Aharon ben Shimon was born in Rabat, Morocco in 1847. In 1854 he came to Israel with his father, Rabbi David ben Shimon, who was also his main teacher. The family established themselves in Jerusalem.  Besides his Rabbinical studies, especially in the field of  Jewish law, Rabbi ben Shimon learned European languages. He was fluent in Italian, French and Spanish.   In 1890 he visited Morocco and once there, he searched writings that were unpublished and he recommended the establishment of a institution mekiṣe nirdamim to publish old books and manuscripts of Moroccan Rabbis which were not accessible to the general people.  On his way back from Morocco he was invited to visit the important Jewish community of Egypt. Once there, he was offered to serve as the Chief rabbi of Cairo, instead of the previous rabbi Yom-Tob Israel, who retired from the rabbinate.   He served the Egyptian jewish community from 1891 until 1921.