29

Judaism doesn't have a notion of "being saved". What we know is what is required of a righteous gentile. The Rambam (one of the greatest codifiers of Jewish law) writes explicitly (Mishne Torah Hilchot Melachim 8:11) that Anyone who accepts upon himself and carefully observes the Seven Commandments is of the Righteous of the Nations of the World and has ...


11

Sanhedrin 111a תניא רבי סימאי אומר נאמר ולקחתי אתכם לי לעם ונאמר והבאתי אתכם מקיש יציאתן ממצרים לביאתן לארץ מה ביאתן לארץ שנים מס' ריבוא אף יציאתן ממצרים שנים מס' ריבוא אמר רבא וכן לימות המשיח שנא' וענתה שמה כימי נעוריה וכיום עלותה מארץ מצרים It has been taught: R. Simai said: It says, And I will take you to me for a people,’ and it is also said, And I will ...


10

The Maharal in Or Chadash on Megilas Esther explains that Hashem performs miracles in order to create a Kiddush Hashem. However, if the person involved in the rescue will take the credit then there is no Kiddush Hashem generated from this salvation, and it is therefore aborted. But, one who gives credit to whom it is due will surely make it known that it was ...


10

In general, גאולה (redemption) seems to mean restoring something to its proper place, as in: returning an enslaved person to his family/home, or likewise, returning an ancestral property to its original owner. Chazal are perhaps noting that this is even the case with something as seemingly trivial as ascribing proper authorship where due. As such, one could ...


10

Well, I guess we can start with Zecharia 9:9 גִּילִי מְאֹד בַּת צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל חֲמוֹר וְעַל עַיִר בֶּן אֲתֹנוֹת Be exceedingly happy, O daughter of Zion; Shout, O daughter of Jerusalem. Behold! Your king shall come to you. He is just and victorious; humble, and riding ...


6

Don Yitzchak Abarbanel wrote a book that is the answer to this question. He organizes all of the prophecies in Tana"ch that he holds to be foretelling Mashi'ach by person, starting with Bil'am, in משמיע ישועה (Mashmi'a Y'shu'a). Here is the outline, but read the full book for his argumentation and proofs. 1st Harbinger - Bil'am: נאם בלעם בנו בעור וכו 2nd ...


6

The Raavan (cited by Avudarham at the end of Shemoneh Esrei) writes that there are two groups of 6 blessings that make up the middle section (with sh'ma koleinu being a general summary not in either group), which parallel each other. Thus, atta chonein parallels t'ka b'shofar. (See inside for explanations of the parallelism). Thus, each element of the last 6 ...


6

Rambam in Hilchos Melachim 11:4 writes: אך מחשבות בורא עולם אין כוח באדם להשיגם כי לא דרכינו דרכיו ולא מחשבותינו מחשבותיו וכל הדברים האלו של ישוע הנצרי ושל זה הישמעאלי שעמד אחריו אינן אלא לישר דרך למלך המשיח ולתקן העולם כולו לעבוד את ה' ביחד שנאמר כי אז אהפוך אל אחד עמים שפה ברורה לקרוא כולם בשם ה' לעבדו שכם אחד. כיצד כבר נתמלא העולם מדברי המשיח ...


6

R. Judah Loewe explains in his commentary to this passage that the Talmud is referring to all the people who died in Egypt over the entire course of time the Israelites were there: והם כל הדורות שמתו במצרים כי כל הדורות שהיו במצרים היו סבורים לצאת היו שנים מששים רבוא Thus, the Talmud never meant that there were 300,000 x 600,000 people at one time, but ...


5

Ramban on Shir Hashirim might be what you are looking for (second column, about 10 lines from the top). Specifically, it's the Ramban on האלף לך שלמה (Song of Songs 8:11). My translation would be something like this: he means to say that Techiyat Hameytim will be 200 years after the redemption that will be 200 earlier to the sixth' thousand and the ...


5

Based on R' Samson Raphael Hirsch's commentary on Shemot 6:2-5 and his citation there of Isaiah 52:6, I'd like to suggest that the ultimate Redemption can be identified with attribution of God as the Author of everything, and that perhaps, this concept motivates the Mishna's connection of citation to redemption. וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־...


5

Tora T'mima to Ester 2:22 (note 44) explains that the intent is obvious: From anything said in the name of its sayer, it's possible that over time some honorable matter will come about that one cannot foresee or assess ahead of time. And the one who said this used a language of "redemption" in light of the incident here.


5

God knows the future and therefore He cannot regret and "change His mind". He is not bound to time, all of the past and the future are before Him simultaneously as something in the present (as the Rambam wrote on the mishna in Rosh Hashana "all are examined in one sweeping look"). He also told us the covenant with the Jewish people is permanent through His ...


5

It is fairly widespread, but not normative in the sense that is an objective teaching of Judaism that is incumbent on all faithful to believe. There's also some evidence that one should not believe it. What is meant by 'but at the end it shall speak and not lie?' — R. Samuel b. Nahmani said in the name of R. Jonathan: Blasted be the bones of those who ...


5

I've only found one relevant source at the moment: The Pri Tzaddik writes on Nasso 15:2: "...ואחר כל זה יהיה עוד מלחמת גוג ומגוג על משיח בן יוסף כי גומ"ג הוא מזרע עמלק..." Translation: "...and after all of this there will still be the war of Gog and Magog upon Mashiach ben Yosef for Gog and Magog is of the lineage of Amalek..."


5

It's here: שכשיחשבו העכו"ם שאומה זו לא יהיה לה לעולם ממשלה ולא יגאלו מן השיעבוד שהם בו וכל החכמים כלם פה אחד בעצה זאת וגם הקוסמים בעלי הכחות יפר הקב"ה מחשבותם וסברתם הנכחשת ואז יגלה המשיח שכן אמר ישעיהו בבאור עניין זה (ישעיה מ"ד כ"ה כ"ו) מפר אותות בדים וקוסמים יהולל משיב חכמים אחור ודעתם יסכל מקים דבר עבדו ועצת מלאכיו ישלים האומר ...


4

The phrase "1,000 years is but a day" allows people to connect the existence of the world to the seven days of creation. Thus, each millenium in the existence of the world is the equivalent of a "day" of creation, with the seventh millennium (6001 - 7000) being the equivalent Shabbat. Since the year 6000 is the last year of "Erve Shabbat", the mashiach would ...


4

All of the other answers are incredibly missing the point. This is an explicit Gemara (Sanhedrin 98a), based on Yeshaya 60:22. אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה Says R’ Alexandri: R’ Yehoshua Ben Levi posed a contradiction. It is written “[Mashiach will come] in its time,” and it is ...


4

R Shlomo Aviner answers your question (here) citing R Shlomo Zalman Auerbach (Shut Minchat Shlomo, last responsum in vol. 1) who writes that One is obligated to recite four blessings when the Messiah arrives: "Baruch…Chacham Ha-Razim – Blessed are You…Knowers of secrets" which is recited when seeing 600,000 Jews together and certainly at least ...


4

The OP asks, “Why is only Chabad very into Moshiach?” The answer is that the question is based on a false premise. All those who follow true Judaism, are also “into Moshiach”, however they differ in approach. Should all Jews be begging G-d to send the Messiah? Yes. Religious Jews pray for this thrice daily. Should we put more feeling into these prayers? ...


4

They are definitely not related, as Magog is listed among the sons of Japheth, the son of Noah. Amalek is listed as a grandson of Esau, who was descended from Noah's son Shem.


3

There are many discussions of such issues so I will only refer to primary sources of Chazal. Regarding mitzvot/laws, see BT Nid. (61b) and PT (Meg. 1:5). The famous statement of the abolition of the Chagim, see Midrash Mishle (ch. 9). With regards to [legal] decisions becoming invalid, this can possibly originate from the Lurianic school in which it is ...


3

Rambam writes in Hilkhot Melakhim (12:5) that a person shouldnt reckon the time of the messiah's arrival: ולעולם לא יתעסק אדם בדברי ההגדות, ולא יאריך בדברי מדרשות האמורים בעניינים אלו וכיוצא בהן...--שאינן מביאין לא לידי אהבה, ולא לידי יראה. וכן לא יחשב הקיצין; אמרו חכמים, תפוח דעתן של מחשבי קיצין. אלא יחכה ויאמין בכלל הדבר, כמו שביארנו A person ...


3

The simple answer is yes. This is the primary subject of Rambam's Hilchot Melachim, 11:4 through the end of chapter 12. Like it says: וִיתַקֵּן אֶת הָעוֹלָם כֻּלּוֹ לַעֲבֹד אֶת ה' בְּיַחַד שֶׁנֶּאֱמַר כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה' וּלְעָבְדוֹ שְׁכֶם אֶחָד): And as it continues in the censored portion: אבל ...


3

One of the ways one knows a prophet is false is if he attempts to overturn a halakhah on a permanent basis. (See Rambam, Yesodei haTorah 9:4, Chinukh mitvah #517.) A prophet could be told to make a one-time exception, as Eliyahu did when he offered a sacrificed on Mt Carmel. (Rambam ibid 9:3) So, if someone were to come claiming to be Elijah, some other ...


3

In a public address by Rabbi Shlomo Wolbe z"l (circa 1981), at which I was present, he told the crowd, that he can assure them that there will never be nuclear extinction. He explained, that he is not a prophet, but he can still state so with the utmost confidence. That is because according to Jewish thought, throughout the generations, there is a ...


3

In answer to the first question it says clearly in Yeshaya 2:2-3 the following: וְהָיָ֣ה ׀ בְּאַחֲרִ֣ית הַיָּמִ֗ים נָכ֨וֹן יִֽהְיֶ֜ה הַ֤ר בֵּית־יְהוָה֙ בְּרֹ֣אשׁ הֶהָרִ֔ים וְנִשָּׂ֖א מִגְּבָע֑וֹת וְנָהֲר֥וּ אֵלָ֖יו כָּל־הַגּוֹיִֽם׃ In the days to come, The Mount of the LORD’s House Shall stand firm above the mountains And tower above the hills; And all the ...


2

Ben Y'hoyada (M'gila 15) explains (in my loose translation): How is it implied from this verse [that citation leads to redemption]? With God's help, it appears to me that one can answer as follows. Why didn't Mordechai himself go to the king? He saw with ruach hakodesh that this matter occurred now in order to reap its benefit later, when needed. If he ...


2

The Daas Zekenim (earlier, in Devarim 30:2) quotes the Talmud in Yomah 86b in which Rabbi Yonathan says that teshuvah is important because it brings about the Geula and then connect this to Yeshayah 59:20 which mentions the expression "ובא לציון גואל". I'm not sure if this answer your question but made an interesting conection with very close pesukim you ...


2

The Lubavitcher Rebbe (Likkutei Sichos vol. 34 p. 114) says that this verse indeed only indicates a redemption, not necessarily through a human King. That is why the Rambam adds the subsequent verses as evidence for a King specifically


Only top voted, non community-wiki answers of a minimum length are eligible