General Category > Ask Posters Show Threads
Ask MUMAN613! almost live!
muman613:
Ok, I will split this answer across two posts. I will post the second part tomorrow night...
Question:
Shalom Muman, it's being a very long time since I asked you a question.
Why is one of the descendents of King David supposed to be Mashiach?
Why not one of the descendents of Moses?
Why didn't King David become Mashiach?
Answer:
Shalom IrishZionist, it is a pleasure to answer your questions. I just hope I am able to express the ideas which I have formed in a way which can be understood. As I said earlier King David appears to be a very complex individual from our Torah. Although it can be argued just about every great Jew is a very complex character I still propose that King David is a genuine complex case.
It is very interesting that you posed this question at this particular time. I had a profound 'miracle' moment after last Shabbat while I still was learning from the Parasha of Korach. I listened to a Rabbi who explained a very key point concerning King David which I will discuss in this post. Every time I notice parallels between the Torah portion and current events I am humbled.
One issue to understand is just what Moshiach is and what makes a person Moshiach. The simple meaning of the word Moshiach means 'Anointed'. Thus any king who is anointed in the proscribed manner is called Moshiach. But when we talk about the Moshiach we also refer to the promised redeemer who will again bring the Jewish people to do teshuva, fight the enemy of the Jewish people, and bring a knowledge of G-d to the world while eliminating all evil.
Now let us look closely at some aspects of King Davids life. He was the youngest son of Jesse who nobody had any thought to be the king, as the oldest son was supposed to be enthroned. The oldest son was the most handsome, the most clever and noble of Jesses sons. But through miraculous events all of Jesses sons were not acceptable to Hashem through his prophet Samuel. But eventually when little David was brought before the prophet it was David who would be anointed.
We should discuss the 'lineage' of King David which has been questioned due to his non-Jewish great grandmother. It is not a hidden fact in Judaism that King David sprouted from some rather questionable relations. We read the book of Ruth on Shavuot, the holiday we recall the giving of the Torah at Mount Sinai. But Ruth was a Moabite princess before she converted. The Torah expressly forbids a Jew to marry a Moabite but the sages have explained that this means only Moabite men. Not only that but Ruths great great great grandfather was Balak who was king of Moab at the time of Moses. It is clear that Ruth converted to Judaism but this is another of those questions which are raised when we discuss King David.
King David was mighty but he had flaws. One of the main reasons the Tehillim/Psalms of David are a part of the Jewish Tanach is because through Davids tough life he was able to see Hashem and his love of G-d never ceased.
Why is a descendant of King David destined to be the coming Moshiach? I am not inside Hashems will or thought but I did learn last Saturday night that Hashem made a covenant with David that the Kingship will remain with his descendants as a 'Covenant of Salt'. It is interesting to note that in last weeks Torah portion of Korach we read that one of the gifts to Aaron and his sons, the Kohen/Priests, is a covenant of salt.
The sages (Rashi) explain that Salt is a mineral which preserves food and never spoils. The Arizal points out:
The Hebrew word for salt, melach, is numerically equivalent to 78, which is 3 x 26 [3 x the divine name Havayah, which equals 26]. Similarly, the priestly blessing contains the name Havayah three times: "May Havayah bless you…May Havayah shine His countenance…May Havayah raise his countenance…." These blessings keep the world in existence and are therefore compared to salt, which sustains other items.
Another characteristic of salt is that it cuts down and destroys negative things. It has this capacity because it stems from gevura of holiness. Thus the divine name used in the verse regarding the covenant of salt is Elo-him ["brit elo-hecha"], which is the divine name that embodies gevura. It can therefore transform and "sweeten" the negative forms of severity, since severity is sweetened by its root.
The Sefer Divrei Ha-Yamim contains this quote, “Listen to me, Yerovam and all Israel: Do you not know that the Lord G-d of Israel gave the rule over Israel forever to David and his sons by a covenant of salt?”
While I know this doesn't answer why King Davids descendants should be Moshiach it does show the source for this belief.
B'ezrat Hashem {May it be His will} I will complete this tomorrow night!
See also:
http://www.chabad.org/kabbalah/article_cdo/aid/380604/jewish/The-Kabbalah-of-Salt.htm
muman613:
Here is the video on Parasha Korach which discusses this covenant of salt:
muman613:
Let us look at the second of your questions...
Why not one of the descendants of Moses?
I have done a lot of research into this aspect because I truly did not know the answer. Moses himself is the greatest prophet of all time and Hashem says there will never be another prophet on the level of Moshe again. Moses greatness is immense, his traits of humility and clear vision of Hashems laws, the ability to speak face-to-face with Hashem in a lucid state {while all other prophets only had prophecy in trances and dreams}. Moses acted as the very hand of G-d when he brought the plagues onto Egypt and led the people through the sea.
Moses was compared to the entire Jewish people, with Moses on one side of the balance and the rest of the people on the other side of the scale. When the Children of Israel sinned with the Golden Calf {which was caused by the Erev Rav who left Egypt with them} Hashems anger flared against the entire people and G-d threatened to destroy the entire nation. Through Moses heartfelt pleas to the L-rd the people were spared from certain destruction.
The Talmud says:
"No word of blessing that issued from the mouth of the Holy One, blessed be He, even if based upon a condition, was ever withdrawn by Him. How do we know this? From our teacher Moses. For it is said: "Let me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they". Though Moses prayed that this might be mercifully averted and it was cancelled, [the blessing] was nevertheless fulfilled towards his children. For it is said: The sons of Moses: Gershom and Eliezer ... And the sons of Eliezer were Rehabia the chief ... and the sons of Rehabiah were very many. And R. Joseph learnt: They were more than sixty myriads." (Tractate Berachot 7a)
This indicates that Moses children survived and were prosperous. But there is also some evidence that Hashem was not pleased with their absence of Torah study. While the Torah sets out to list the generations of Moses and Aaron, it only lists the children of Aaron and leaves Moses children absent.
These are the generations of Aaron and Moses, on the day G-d spoke to Moses on Mount Sinai (3:1).
These are the sons of Aaron: the oldest Nadav, then Avihu, Elazar and Ithamar (3:2).
The sages explain that this is the verse which proves that a man can be considered a father simply by teaching another person Torah. But the question remains why weren't Moses children listed here? Moses sons were not inspired with the Torah lifestyle as the sons of Aaron were.
I found a very good explanation why the sons of Moses were not considered for being Moshiach... According to this explanation Hashem did not consider them worthy of leadership since they did not experience the Exodus nor did they cross the sea with the people, rather they were in Midian with their mother.
The Midrash Tanchuma (Pinchas 11) relates that Moses had asked Hashem to appoint his sons to be the leader of the Jewish nation but Hashem declined, and the L-rd said to Moses "Your sons sat and did not occupy themselves with Torah. Joshua, who served you, is fitting to serve Israel.”
There are many good lessons concerning Moshiach when we examine Moses. As I often like to say, according to Jewish sources it is said, "The future redemption will mirror the first redemption". This means that the Geula/Redemption will resemble the Exodus from Egypt. This is the reason we learn a lot about the character of Moshiach by examining Moses.
From Sichos in English:
--- Quote ---http://www.sichosinenglish.org/books/highlights-of-moshiach/16.htm
Our Sages state:
"Moses was the first Redeemer and he is the final Redeemer."
This does not mean that Moses himself will be the final Redeemer, since Moses is a Levite, whereas Moshiach will come from the family of King David - from the Tribe of Judah. What, then, does this Midrashic statement mean?
Rather, our Sages teach us that through the power of Moses, who was the first Redeemer, shall come Moshiach - the final Redeemer.
The major qualification of Moshiach is assiduous Torah study. Thus, his power and merit to redeem all Jews is through Torah, which is called "the Torah of Moses" and as G-d told him: "Since you are humble it shall be called upon your name." Likewise, the power of Jews to bring the final redemption today is through increased Torah study and its observance.
In the numerical sense, we also find the connection between Moshiach and Moses, as is written, "Until Shiloh comes" - yavo Shiloh, and Moshiach is also called Shiloh.
The Hebrew words yavo Shiloh are the numerical value of Moshiach; and Shiloh is the numerical value of Moshe.
This teaches us that the merit and power for bringing Moshiach is dependent upon the ideal role of Moses - through a wholesome dedication to Torah study and mitzvos.
--- End quote ---
References:
http://www.partnersintorah.org/parsha-partner/yisro-5767
http://www.hevratpinto.org/pahad_eng/shemot/f_mishpatim_02.html
http://www.askmoses.com/en/article/662,2129999/What-do-we-know-about-the-fate-of-Moses-children.html
http://www.chabad.org/parshah/article_cdo/aid/1530929/jewish/What-Happened-to-Moses-Descendants.htm
http://www.shemayisrael.com/parsha/solomon/archives/bamidbar69.htm
http://www.sichosinenglish.org/books/highlights-of-moshiach/16.htm
http://www.sichosinenglish.org/books/highlights-of-moshiach/10.htm
http://www.chabad.org/parshah/in-depth/plainBody_cdo/AID/2119
I am looking forward to answering the final question tomorrow evening... With Divine Help!
muman613:
And for anyone who wants to touch on the Kabbalah of Moses... I will post these excerpts I have found:
http://www.partnersintorah.org/parsha-partner/yisro-5767
2) Q: The Arizal, one of the greatest mystics of all time, writes in the name of the Holy Zohar that Moses was a gilgul (reincarnation) of Hevel (Abel), and Yisro was a gilgul of Cain. As all mystical teachings are alluded to in the actual text, where is this fascinating fact hinted to?
A: Rav Chaim Vital notes that this is hinted to by the letters beginning the words אני חתנך יתרו – I am your father-in-law Yisro – which spell the word אחי – my brother. Part of Yisro’s mission in this world was to atone for the sin of Cain in killing Hevel, which he did in several ways. Firstly, he gave his daughter in marriage to a gilgul of Hevel, Moses, which allowed Hevel the descendants which were denied him through his murder (see Bereishis 4:10). The sacrifice brought by Cain did not find favor in Hashem’s eyes (Bereishis 4:5), so Yisro corrected this by bringing proper sacrifices to Hashem (18:12), which were enjoyed not just by him but by Aaron and the elders of the generation. Finally, the Chida writes that while the Torah doesn’t recount the final conversation between Cain and Hevel when they were in the field prior to the murder, the Targum Yonason ben Uziel (Bereishis 4:8) records that a part of it was Cain’s blasphemous claim that there is no Divine judge or process of judgment regarding our actions in this world. He rectified this by suggesting to Moses (18:19-23) the concept of establishing a proper system of courts and judges!
http://www.hevratpinto.org/pahad_eng/shemot/f_mishpatim_02.html
Having eaten of the Tree of Knowledge, Eve brought death into the world (Yalkut Shimoni, Bereshith 32). She was reincarnated as Batiah, the daughter of Pharaoh, thanks to whom the world would survive because she “drew him [Moses] from the water” (Exodus 2:10). Thus she had the merit of bearing the name “bat Y-h” (“daughter of Hashem”), the work of His hands, like Eve. Now according to the Zohar, Eve also brought about Abel’s death (Tikkun Zohar 69:118b). Batiah, however, saved Moses. We may therefore say that it was by the merit of Batiah (the reincarnation of Eve) that Moses (the reincarnation of Abel) saved the Children of Israel from Egypt and gave them the Torah. Therefore Batiah completely atoned for the sin of Eve.
muman613:
Shalom Everyone!
Here I go again trying to explain concepts which are bigger than I am. Realize that I am only speaking from the perspective of a Jew who only really began studying Tanach eight years ago but I hope by now I have a grasp of the subject matter.
Why didn't King David become Mashiach?
Well I don't think that Hashem considered him worthy of that, nor were the Jewish people prepared, and it was not the right time. Of course each of those issues which I listed could have been but weren't.
As I said in my first answer, King David lived a very difficult life. He was so righteous that we cannot even compare ourselves to him, yet the Sages have explained to us that even King David failed at one of the tests which he was given. And what is even more amazing is that the test he was given was at King Davids own request. From this we learn that we should never ask Hashem for a test, lest he give us one tailor made for our weakness, and we fail that test.
King David felt so secure in his righteousness and his cleaving to Hashem that he asked him for a test. And Hashem sent Bathsheba into his life, to tempt him, and he should take her with the appearance of impropriety. I have written in the Torah section many years ago how the Sages explain how King David did not truly sin, yet the appearance of the sin is a stain on his record.
I have also written on JTF before that virtually every great character in our Torah has a weakness, and or a failing. None of our Forefathers are perfect in all traits, although they all are giants in their good traits. I just posted in the Torah section about how this Shabbats Parasha recounts Moses failure to precisely obey the word of Hashem.
Hashem deals with the Jewish people, and the world, with a trait called 'Middah Keneged Middah", which means 'Measure for Measure' or also 'trait for trait'. This is the source of all justice, that one must repay the other for any damages done. This is also similar to the concept of 'Karma' in some ways, that what you do to others will ultimately be done to you.
King David was an awesome leader and could have been Moshiach, Im pretty sure, but so could have Moses been the Moshiach, and he could have entered the land, but it was not to be.
Remember that Hashem, through his awesome and powerful name, 'Havaya' encompasses all of time and space, it means "He was, He is, He will be" and what should be the intention in mind when thinking of this name is that Hashem is not limited by time nor space. Time is only a concern to this reality we live in, and thus we cannot comprehend how free-will fits in with Hashems divine plan.
Hashem will send Moshiach in his appointed time. Through a combination of scenarios that we cannot foretell the redeemer will reveal himself. The traits of the Moshiach must be right, the people must be ready to receive him, and it must be the appointed time...
King David was not permitted to build the Beit Mikdash {Holy Temple} due to having waged too many wars and having 'blood on his hands'.
Here is the answer Rabbi Moshe Goldman from Chabad gives:
http://www.chabad.org/library/article_cdo/aid/625408/jewish/Was-King-David-wrong-for-waging-so-many-battles.htm
--- Quote ---Question:
I've heard it said that King David was denied the opportunity to build the Holy Temple because he had "blood on his hands" from the many wars he waged. If this is the case, why do we hold David in such high esteem? Why was he chosen to be the progenitor of the Moshiach?
Answer:
You are correct. King David told his son Solomon:
"But the word of G‑d was upon me, saying: 'You have shed much blood, and you have waged great wars; you shall not build a house in My Name because you have shed much blood to the ground before Me. Behold a son will be born to you. He will be a man of peace, and I shall give him peace from all his enemies around about . . . He shall build a House in My Name.'" (I Chronicles 22:8-10.)
We always need to concern ourselves with one question only: "What does G‑d want from me right here, right now?" For David, the answer was to go to war to protect his nation against the various military threats that they faced. The fact that later on he was not allowed to build the Temple is no indication that his warfare was a black mark on his record. It was simply incompatible with the peaceful nature of the Temple.
A simple analogy: You are walking to a black tie dinner, and you pass by a muddy swamp. You notice someone sinking in the mucky water, screaming for help, so you jump in and save him. The guy you rescued thanks you profusely and goes on his way—but you won't really feel comfortable continuing on to the black tie dinner in your muddy, dripping suit. Chances are that security will escort you out if you do decide to make an appearance.
So does that mean that you now regret saving the drowning man?
--- End quote ---
Navigation
[0] Message Index
[#] Next page
[*] Previous page
Go to full version