Latest Essays

• The Fifth Son - 2, The State of The Generation

  Jun 3, 2024 Admin 0 Comments

  If you haven't read the Part 1, you can do so here. I strongly suggest it since Part Two is built on the previous article.
  
  There's something about The Fifth Son and the goat offering. Let's go a bit deeper so we understand more of it. 
  
  So עֵז - Ez means a goat, but it also means arrogance. So, by throwing a goat from a cliff, this ceremony fixes the trait of arrogance. 
  
  But this word can also be read as עַז - Az or עַז פָנִים - Az Panim brazen-faced, shameless, arrogant with total disregard for others - a type of individual. There's a pasuk that predicts the end of this type of people - עַז פָּנִים לְגֵיהִינוֹם - Az Panim Le Gehinam, which means that the Shameless end up in Hell. But why would Hashem judge them so harshly and write their destination in books ahead of time while they are still alive on Earth?
  
  The Az Panim or Shameless person or his sin of arrogant behavior and his disregard for others allows him to start rumors and incite people just to keep the hatred against the individual going for years to come. It's never a one-time venture; it is a long, quiet, and behind-the-scenes operation that can go on for years with many people involved. That is why Hashem lets us know his destination - Gehinam/Hell. Notice in the community that these Azei Panim start rumors that go on for years with no hope of dying off even after many years while causing many sleepless nights and suffering to the other party.
  
  But what about his support group - the ones that support him and his ideas for the next dirty rumor? The ones that do his dirty work while he stays on the side "clean and dry." These people fall into a whole different category. So, let's talk about them for a change.
  
  In Mishna Sotah 9:15, it tells us about the generation - פני הדור כפני הכלב - The face of the generation will be like the face of a dog. Why would Sages compare the generation's face to the face of a dog? What is it about this animal that Hashem compares the generation to it?
  
  In Parashat Bereshit 2:19-20, we are told about Adam HaRishon and how he was naming the animals. Midrash on these pesukim tells us a bit more. Every time Adam HaRishon looked at the animal, he looked at its essence; that is why the dog got its name Kelev, which derived from the words "Kulo Lev" or "All Heart." This accurately represents the dog since its traits are devotion and loyalty. The people who support the shameless person, or Az Panim, become his dogs without realizing it and they apply their devotion and loyalty to the wrong cause. In the process, which may take years, they lose their free choice and act as slaves while serving their master - the Az Panim guy, while disregarding an enormous amount of sins being committed loyally and with devotion for years and all for the wrong reasons and serving The Shameless and participating in various conflicts and situations, across shuls, communities, and continents. 
  
  And this is the sorry state of the generation, Azei Panim - shameless, brazen-faced people with lots of dogs around them… And if you notice a similar scenario in your daily life, expect Mashiach to be in their midst, getting most of the blows. 
  
  

  So, what is the way out of this? How do you silence the Az Panim and his dogs? Parashat Bo 11:7 tells us that when the nation of Israel came out from Egypt, no dog barked against a man or beast. And so it will be in the future, no dogs of the generation will bark or raise their voices when Hashem on That Day will humiliate the Azei Panim - The Shameless of the generation and their dogs. Mashpil Geim Ade Aretz - He will throw down the Proud/Arrogant people to the ground.
  
  There's a pasuk, ה' עֹז לְעַמוֹ יִתֵן - Hashem Ohz Le Amo Yiten - Hashem gave the strength to His Nation - עֹז - Ohz, another variation. What is this strength? It is a Strength to Choose - choose the way of Ez/Goat and become the Az Panim, the Shameless Individual, and end up in Gehinam or Hell, and end up as someone's slave or dog. Or use that strength to stay away from the way of the Az Panim - Shameless, and not become his slave or dog, but to be a Boshet Panim - a Person of Modesty and be on the way to Gan Eden or Paradise, and serve Hashem wholeheartedly, with loyalty and devotion, all for the right reasons. And only then ה' יְבַרֵך אֶת עַמוֹ בַשָלוֹם - Hashem Yevarech Et Amo Ba Shalom - Hashem will bless His Nation with Peace.

  
  Shmuel Katanov

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• The Fifth Son - 1, The Arrogance

  May 28, 2024 Admin 0 Comments

  The story is told in the Parashat Behalotcha 9:6-14 of people who approached our teacher Moshe and posed a very logical request. They have been carrying the bodies of people who passed away, and as the law states, those who have been exposed to the dead body are ritually unclean and may not partake in the offering of Korban Pesach that is brought on the Holiday of Pesach. But they felt - why should they miss out on this commandment, and they also want to have a share in it! So Moshe, after speaking with Hashem, was told that the nation of Israel gets a new commandment of a Second Pesach or Pesach Sheni, which will allow them to fulfill some of the rituals and get Merit for the performed mitzvah as if they have fulfilled it as well - they were given a Second Chance.
  
  But here it gets more interesting. There's a discussion in Masechet Sanhedrin that goes like this: what if the person skipped the Holiday of Pesach on purpose, but on the Pesach Sheni wants to partake in the mitzvah, how will that work..?
  
  So, this is where I would like to drop the anchor.
  
  In Haggadah of Pesach, we are told about four sons that are sitting around the Passover table: Chacham - the wise son, Rasha - the evil one, Tam - the simpleton, and Eno Yodea Lishol - one that doesn’t know how to ask a question. But the Sages tell us of yet another son who is missing from this list; it is the one that chose not to come to the Seder.
  
  The one that has intentionally skipped the observance of the Holiday of Pesach. He didn’t feel like it; he had other plans and other people to see, so he didn't come for the seder. But as time passed, this person regretted it and came to the rabbi to ask what he could do to make up for that missed Seder night. And this is where the Holiday of Pesach Sheni comes in, as a Second Chance.
  
  But what is the character trait that played the role in his decision not to come to the Seder, but enjoy himself somewhere else when he was supposed to be together with the others? It is a trait of Gaavah or Arrogance, Bloated Ego, or a mix of the few.
  
  This reminds me of another incident in the Torah, where I believe the clarity may set in.
  
  Parashat Acharei Mot 16:6-11 tells us of a service performed on Yom Kippur. They would take two male goats, and by lot, one would be sent to the wilderness to Azazel to be thrown from the cliff, and the other to be offered as a korban, as an atonement.
  
  But why a goat? What is so special about it? This animal has a bloated ego, is arrogant, head-butting, jumping the fence or on the trees, has no problem climbing mountains and cliffs, is loud, and is somewhat a rebellious child - always pushing boundaries.
  
  So the person who did not attend the Seder night feels bad about it and wants to make up for the missed Seder. So, the Torah tells us to throw the goat from the cliff. But the intention of the Torah is for us to throw our traits like bloated ego and arrogance that led us to rebel against Hashem, Rabbinical, and Torah laws, and to throw those traits from the cliff. When this person is about to make teshuvah and wants to return and rejoin the Seder, the Torah tells us that we should take a goat and bring it as a sacrifice. Because those traits that have made the person not attend the Seder are still inside of him, so this sacrifice is as if we are bringing our ego and arrogance as a sacrifice to Hashem, and that's how we start anew.
  
  Sometimes, we let our traits of arrogance, ego, and chutzpah shine and run wild. Be it in the service of Hashem where we allow ourselves to bend some of the laws and not follow them as Hashem commanded, or ignore them altogether and be on the loose. Or maybe, it is the laws between fellow men, be it monetary, slander, or many other ways one can hurt the other individual. But either way, we are sure that we are loved and accepted by Hashem, but maybe...
  
  As it says in the Book of Prophet Ezekiel in 41:22, ...And He said to me, This is the table that is before Hashem... maybe we have disqualified ourselves from His Table, by acting as the Fifth Son - and now we are no longer there, because of the things we have done on purpose. Oh, maybe Hashem is NO Longer Present at Our Table, and we have to go through the painstaking process of wiping clean those traits of ego and arrogance, deal with the consequences of our traits, and eventually take our rightful place at the table of Hashem or have Him be present at Our Table.
  
  The Hebrew word for "table" is "shulchan" (שלחן). The same Hebrew letters can be rearranged to spell "lenachash" (לנחש) - "to a snake." It is either we change, and our Shulchan becomes "a table [before Hashem]", or we make it "lenachash" - to a snake - that kills and makes our food, us and our lives - "zivchei meitim" — lifeless, dead, and full of impurities.
  
  In a few places in the Torah, it says - Ish Ish... which may be explained the following way. The first Ish is translated as Man, which includes all men, but the second one talks about the person who says: It does not mean me. And it has no connection to me, in no way it concerns me as I am above all of that - comes Hashem and adds a second Ish, to include exactly the one that tries to exclude himself: Ish - Yes, You Too May Be if not already The Fifth Son.
  
  Click here to go to Part 2 of this article, where you will learn more secrets about The Fifth Son.
  
  Shmuel Katanov

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• Aish Tamid - The Continuous Fire

  Apr 2, 2024 Admin 0 Comments

  There were two items in the Bet Hamikdash called a Mizbeach or an Altar, Mizbeach HaChitzon or the Outer Altar or the Outer Mizbeach, and Mizbeach HaPnimi, The Inner Altar or Golden Altar. The root of the word Mizbeach is related to the noun Zevach(sacrifice) and verb Zoveach(sacrificial slaughtering). In this article, I would like to discuss The Outer Mizbeach and the fires on it.
  
  While reading the Parashat Tzav, The Torah tells us that there were three fires on the Outer Mizbeach. Two fires were lit each day and were called ma'arachot or arrangements. The first fire, Ma'aracha Gedolah - The Great Arrangement, was used to burn the flesh of the animals, the parts of the Tamid, and other sacrifices. The second fire was called Ma'aracha Shniya - the Second Arrangement; from here, the fire coals were placed on the Golden Altar to burn the incense or Ketoret. The Third Fire is called אֵשׁ תָּמִיד - Aish Tamid - The Continuous Fire, a fire that Cohanim were responsible for, to make sure it is lit all the time, day and night, and is never extinguished. 

  
  So, as always, anything in the Torah has a deeper meaning. So, what or who do these fires "represent," or how do we understand them?
  
  Let's take the first fire - The Great Arrangement, where they would burn the animals' flesh as a sacrifice. One may think, why would they burn the animal, what did it do to deserve this? Let's imagine a scenario. Person A needs funds, so he goes to Person B and borrows $10,000 from him. Per their verbal agreement, the funds must be returned in 6 months. Person A is happy that he got the money and uses it for their intended purpose. But as sometimes happens, 6 months later, he doesn't have the money available to return or he simply does not want to do that. When approached by Person B and reminded about the loan, Person A says that he doesn't remember borrowing such a sum from him. Infuriated, Person B takes him to the Jewish Court - Bet Din, where Person A denies it again and even backs it up by swearing falsely. There's nothing Person B can do now, but to walk away. And Person A walks away thinking he is off the hook and gets to keep the money. But, something happens to him at that moment - a tiny feeling of guilt embeds itself in his heart. As the Rosh Hashana approaches, he feels that guilt grows into a raging fire, which he does not want to suppress anymore, so he decides to return the money. He apologized to Person B and gave back the $10,000. The Torah requires him to pay another fifth, which is $2,500, and on top of that, to bring a korban, which is called Korban Asham or Guilt Offering. The person admits the wrongdoing, and the animal is brought as a sacrifice instead of him, and the guilt fire that used to burn him inside will now burn the animal and atone him for his sin. 
  
  The second fire - The Second Arrangement, from where the coals are used for Ketoret or Incense offering. The Sages tell us that the aroma of the incense offering is the most pleasurable to Hashem, which is something that Hashem enjoys. A few scenarios come to mind, but I will stop at two - Rabbi Akiva and Rabbi Shimon bar Yochai. The learning of Rabbi Akiva was on such a high level, as was his dedication to the Torah, the number of students he taught, and the knowledge he had where he would uncover new insights just from the crowns of the letters in the Torah. The same goes for Rabbi Shimon bar Yochai - the knowledge of the secrets of the mystical Torah - The Book of Zohar, his dedication to learning, the depth of learning, and countless new insights he came up with. This is how the Sages of the past have given ketoret-like pleasure to Hashem daily. 
  
  The third fire, The Aish Tamid - The Continuous Fire, is the fire that is never extinguished; this fire can be compared to none other than King David. He was a king, a warrior, and a Talmid Chacham of the highest caliber. He was never satisfied with his accomplishments and was always striving for more. During the day, he governed the country, fought wars, and answered halachic questions of the nation. At night, when the city was sleeping, he played the harp, composed Tehillim, and learned Torah. But he didn't stop there. His desire to grow in service of Hashem was so great that he even started building the Bet Hamikdash, where Hashem had to stop him from doing so, explaining that this task was reserved for his son, King Solomon. 
  
  That is why in Parashat Tzav 6:2 & 6:5, the Torah tells us that "the fire of the altar shall be ignited by it" - by the third, continuous fire. Because The Asham guy - the person that brings the Guilt Offering hoped that he could get away with stealing money, so the Torah tells us to ignite his sacrifice with continuous fire, which in turn will influence him and bring him to the levels of faith where he would never need to bring this type of sacrifice in the future ever again, and going forward, he would grow in Torah observance, and overall grow across the board, and reach his highest potential.
  
  The same is true for the Ketoret guy, the person who learns every day, a few hours a day, but when he is finished, he goes on his daily routine, and his thoughts of serving Hashem end the moment he places the book back on the shelf. Torah tells us to ignite the coals for the Ketoret offering with the Continuous Fire, so it gives him a boost in his learning and his service. So his service does not stop once the book is placed back on the shelf or when he walks out from the Bet Midrash, but Hashem and Torah are constantly on his mind, in his daily routine, in every one of his business transactions, and all of his people to people interactions. His learning should not be repetitive, once a day, and just going over some text - but deep and earth-shattering, making the time for it during the day and night, to the point where the new insights are pouring out of him just like it was with Rabbi Akiva, Rabbi Shimon bar Yochai, and plenty of other Jewish Sages. And this is how we can give pleasure to Hashem - our own Ketoret offering, a pleasant aroma of the Torah. 
  
  So, are you an Asham or Ketoret guy? The Aish Tamid level is just a few steps away. Isn't it time to step up your game?!!
  

  To all the Aish Tamid Tzaddikim - we are coming and we will see you at the top!!
  
  Shmuel Katanov
  
  

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• The Divine Plan

  Mar 5, 2024 Admin 0 Comments

  In Megilat Esther, Chapter 2, Pasuk 7, we find something interesting and shocking.
  
  וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מׇרְדֳּכַ֛י ל֖וֹ לְבַֽת׃ - He was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother. The young girl was beautiful and good-looking; and when her father and mother died, Mordechai adopted her as his own daughter. 
  
  Some commentators translate the לְקָחָ֧הּ מׇרְדֳּכַ֛י ל֖וֹ לְבַֽת - Mordechai adopted her as his daughter; instead, they say that Mordechai took Esther as his wife.
  
  So, the shocking part would be that when Achashverosh was looking for a wife, Esther ended up as a contestant in a beauty pageant and later as the wife of Achashverosh. 
  
  Wow! How did that happen? A married Jewish lady, who never got a get, was never officially divorced, still had a living husband, ends up as the wife of another man, a non-Jew, a Persian monarch, a ruler of the many nations?! Why would anyone agree to this? Why would Esther agree to this? Why would Mordechai allow his wife to go and live with another man? What would people say? The story tells that Achashverosh didn't know that she was Jewish because she hid that fact, but the local Jewish community - they were no fools, they knew her and Mordechai, and they knew that she still was his wife. Imagine the daily slander floating in the community as if Hashem canceled out the laws of lashon hara - the stories, the dirt, the looks - the daily new insights.
  
  This is a very serious issue, so how do we understand it? It seems like Mordechai and Esther were driven by something. But what can it be? To understand this, we need to look at a different episode in the Torah, which is where I believe they took their inspiration from.
  
  In Parashat Vayera, Chapter 19, the Torah tells us how two angels came to save Lot and his family by taking them out of Sodom before it was destroyed. So the two daughters and father, Lot, end up in some cave outside the city. And this is where I would like to draw your attention.
  
  The two daughters of Lot thought that there was no man left in the world, so they decided to be with their father to continue mankind. To accomplish this, they decide to intoxicate their father with wine. And that’s exactly how they did it. 
  
  Chapter 19:36-38 - וַֽתַּהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵאֲבִיהֶֽן׃  - Thus the two daughters of Lot became pregnant by their father. 
  וַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם׃ - The older one bore a son and named him Moab; he is the father of the Moabites of today. 
  וְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם׃ - And the younger also bore a son, and she called him Ben-ammi; he is the father of the Ammonites of today. 
  
  So, the oldest daughter named him Moav - another way to read מוֹאָ֑ב would be as Me Av - which means From My Father (as if she was declaring it to the world).
  
  Whaaaaaaat?? Why would anyone name her son this way? Didn't she realize that people will point their fingers in his face and tell him that he came into this world not in a kosher way and there a whole lot is wrong with his lineage..? Why would a mother put her son through so much shame and put herself through shame as well? The second daughter named her son Ben-Ammi, the Son of My Nation, which could be anyone and nothing shameful. You could say that she had a blissful life with no worries or concerns.
  
  But the oldest asked for trouble by naming her son this way, and she got plenty of it. But because she chose to be honest, unlike her other sister, with no made-up stories, accepted her situation, and went through that shame and suffering in life - so not to mislead anyone, she merited to have royalty come from her lineage - King David, King Solomon, all the way to the King Messiah.
  
  As Mordechai approached Esther, he told her that for that generation to merit the next Bet Hamikdash, just like the oldest daughter of Lot merited kings, the only way would be if Esther married Achashverosh.
  
  When everything was done and over and the nation was saved, Queen Esther had a son Darius, who became King Darius II. She brought him up to be favorable to the Jews, and he eventually lifted the ban against the rebuilding of the Bet Hamikdash, freed the nation, and helped them rebuild the Second Temple in Jerusalem.  
  
  So now, let’s talk about the Messiah. The holy books say that Mashiach suffers a lot. Let’s try to understand that.
  
  The book of Prophet Isaiah, Chapter 53:10, says, “Hashem desired to oppress him, and He afflicted him.” In 53:7, “He was persecuted and afflicted.” In 53:5, “He was pained because of our rebellious sins and oppressed through our iniquities; the chastisement upon him was for our benefit, and through his wounds, we were healed.” In 53:4, “But in truth, it was our ills that he bore, and our pains that he carried.”
  
  Just like the oldest daughter of Lot went through her pain and humiliation - she merited the lineage of kings. Ruth The Moabite and her grandson King David went through their trials which merited the nation the First Bet Hamikdash. The Queen Esther went through her difficulties and merited the nation the Second Bet Hamikdash. So is the Righteous Messiah will go through pain and suffering just to atone for his generation, and eventually to merit the Third Bet Hamikdash in Yerushalayim.
  
  May Hashem bring about the events for the rebuilding of the Third Bet Hamikdash, and we see it rebuild speedily in our days, Amen!!
  
  Shmuel Katanov

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• King Mashiach - מֶלֶךְ הַמָּשִׁיחַ

  Mar 1, 2024 Admin 0 Comments

  It is written (Bereshit 1:2)

  וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם

  "And the spirit of 'ELOKIM' hovered over the face of the waters" 

  זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא ב) וְנָחָה עָלָיו רוּחַ ה

  The spirit refers to king Mashiach as it is written "And the spirit of The LORD will rest upon him!" (Isaiah 11:2)(Midrash Rabbah)

  שֶׁלִּבּוֹ הוּא לֵב כָּל קְהַל יִשְׂרָאֵל

  "his heart is the heart of all the Jewish people"

  (Rambam Mishna Torah Melachim 3:6)

  מִפְּנֵי שֶׁאוֹתוֹ הַמֶּלֶךְ שֶׁיַּעֲמֹד מִזֶּרַע דָּוִד בַּעַל חָכְמָה יִהְיֶה יֶתֶר מִשְּׁלֹמֹה וְנָבִיא גָּדוֹל הוּא קָרוֹב לְמשֶׁה רַבֵּנוּ וּלְפִיכָךְ יְלַמֵּד כָּל הָעָם וְיוֹרֶה אוֹתָם דֶּרֶךְ ה' וְיָבוֹאוּ כָּל הַגּוֹיִם לְשָׁמְעוֹ שֶׁנֶּאֱמַר (ישעיה ב ב) וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית ה' בְּרֹאשׁ הֶהָרִים

  for/because this king Mashiach will arise from the seed of David and will be gifted with wisdom more than Solomon and great in prophecy close to Moshe our Master. He will therefore teach the people and point out to them the LORD's path, and all nations will come to listen to him as it is written "And it shall come to pass in the last days, that the mountain of The LORD shall be established on the top of the mountains" (Isaiah 2:2) 

  (Rambam Mishna Torah Teshuva 9:2)

   רַבִּי נָתָן אוֹמֵר אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כְּשֵׁם שֶׁעָשִׂיתִי יַעֲקֹב בְּכוֹר שֶׁנֶּאֱמַר (שמות ד כב) בְּנִי בְכֹרִי יִשְׂרָאֵל כָּךְ אֲנִי עוֹשֶׂה לְמֶלֶךְ הַמָּשִׁיחַ בְּכוֹר שֶׁנֶּאֱמַר (תהלים פט כח)  אַף־אָ֭נִי בְּכ֣וֹר אֶתְּנֵ֑הוּ עֶ֝לְי֗וֹן לְמַלְכֵי־אָֽרֶץ

  Rabbi Natan said "The Holy One Blessed Is He said to Moshe "Just as I made Yaakov a firstborn, so too I will make king Mashiach a firstborn as it is written "I too will make him a firstborn, supreme over all the kings of the earth" (Psalms 89:28)(Midrash Rabbah)

  ר' יהושע בן לוי אשכח לאליהו אמר ליה ומאי סימניה

  Rabbi Yehoshua the son of Levi encountered Eliyahu the Prophet and asked him, how do we know who is the Mashiach?

  יתיב ביני עניי סובלי חלאים

  Eliyahu the Prophet answered him "The Mashiach sits among the poor and suffers from afflictions" (Sanhedrin 98a)

  נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ

  "he is despised, shunned by men, a man of suffering, familiar with illness, as one who hid his face from us, he was despised, we held him of no account" (Isaiah 53:3)

  אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה

  "Yet it was our sickness that he was bearing, our suffering that he endured. We accounted him plagued, smitten, and afflicted by GOD" (Isaiah 53:4)

  וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ

  "But he was wounded because of our sins, crushed because of our iniquities. He bore the chastisement that made us whole, and by his bruises, we were healed" (Isaiah 53:5)

  נִגַּ֨שׂ וְה֣וּא נַעֲנֶה֮ וְלֹ֣א יִפְתַּח־פִּיו֒ כַּשֶּׂה֙ לַטֶּ֣בַח יוּבָ֔ל וּכְרָחֵ֕ל לִפְנֵ֥י גֹזְזֶ֖יהָ נֶאֱלָ֑מָה וְלֹ֥א יִפְתַּ֖ח פִּֽיו

  "He was oppressed yet he did not open his mouth to answer back, like sheep being led to slaughter, like a ewe dumb before those who shear her he did not open his mouth" (Isaiah 53:7)

  וַיהֹוָ֞ה חָפֵ֤ץ דַּכְּאוֹ֙ הֶחֱלִ֔י אִם־תָּשִׂ֤ים אָשָׁם֙ נַפְשׁ֔וֹ יִרְאֶ֥ה זֶ֖רַע יַאֲרִ֣יךְ יָמִ֑ים וְחֵ֥פֶץ יְהֹוָ֖ה בְּיָד֥וֹ יִצְלָֽח

  "But The LORD chose to crush him with suffering, if he accepted his suffering with joy he will see offspring and have a long life, and in the Torah of the LORD he will prosper" (Isaiah 53:11)

  חַיִּ֤ים שָׁאַ֣ל מִ֭מְּךָ נָתַ֣תָּה לּ֑וֹ אֹ֥רֶךְ יָ֝מִ֗ים עוֹלָ֥ם וָעֶֽד

  "he asked You for life and You granted him, a long life, everlasting"

  (Psalms 21:5)

  קָנָה לוֹ דִבְרֵי תוֹרָה קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא

  if you have acquired words of The Torah! you have acquired The Life of The World To Come!" (Avot)

   צַדִּיק וּמוֹשִׁיעַ אֵין כְּתִיב אֶלָּא צַדִּיק וְנוֹשַׁע הוּא וְכֵן הוּא אוֹמֵר אִמְרוּ לְבַת צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא (ישעיה סב יא) מוֹשִׁיעֵךְ בָּא אֵין כְּתִיב כָּאן אֶלָּא יִשְׁעֵךְ כִּבְיָכוֹל הוּא נוֹשַׁע

  It is not written about king Mashiach "he is righteous and a savior" rather "he is righteous and he will be saved" as it is written "Say to the daughter of Zion behold the one who was saved has come" (Isaiah 62:11) (Tanhuma)

  לָכֵ֞ן אֲחַלֶּק־ל֣וֹ בָרַבִּ֗ים וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒ תַּ֗חַת אֲשֶׁ֨ר הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה וְהוּא֙ חֵטְא־רַבִּ֣ים נָשָׂ֔א וְלַפֹּשְׁעִ֖ים יַפְגִּֽיעַ

  "Therefore, I will give him a portion from the multitudes, he will divide the mighty as spoils because he poured out his soul in repentance to death. He was numbered among the sinners, he bore the guilt of the many, he prayed for sinners” (Isaiah 53:12)

  אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא וּנְהוֹרָא עִמֵּהּ שְׁרֵא זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהֹוָ֖ה עָלַ֥יִךְ זָרָֽח

  Rabbi Abba Sarongia says, it is written "light dwells with him" (Daniel 2:22) this refers to king Mashiach as it is written "Arise, shine, for your light has dawned, The Presence of The LORD has shone upon you" (Isaiah 60:1) (Midrash Rabbah)

  וְנָחָ֥ה עָלָ֖יו ר֣וּחַ יְהֹוָ֑ה ר֧וּחַ חׇכְמָ֣ה וּבִינָ֗ה ר֤וּחַ עֵצָה֙ וּגְבוּרָ֔ה ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהֹוָֽה

  "The spirit of the LORD shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge,

  and reverence for The LORD" (Isaiah 11:2)

  וַהֲרִיח֖וֹ בְּיִרְאַ֣ת יְהֹוָ֑ה וְלֹֽא־לְמַרְאֵ֤ה עֵינָיו֙ יִשְׁפּ֔וֹט וְלֹא־לְמִשְׁמַ֥ע אׇזְנָ֖יו יוֹכִֽיחַ

  "He shall sense the truth by his reverence for the LORD, he shall not judge by what his eyes behold, nor rebuke by what his ears perceive" (Isaiah 11:3)

  וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו יָמִ֥ית רָשָֽׁע וְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מׇתְנָ֑יו וְהָאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו

  "he will judge the poor and instruct justly the humble of the earth,  he will reprove the inhabitants with his mouth, and with the breath of his mouth, he will smite the wicked. Justice shall be the girdle of his loins, and faithfulness the girdle of his waist" (Isaiah 11:4-5)

  שֶׁנֶּאֱמַר (זכריה ט א) מַשָֹּׂא דְּבַר ה' בְּאֶרֶץ חַדְרָךְ מַהוּ חַדְרָךְ רַבִּי נְחֶמְיָה אָמַר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁהוּא חַד וְרַךְ חַד לָאֻמּוֹת וְרַךְ לְיִשְׂרָאֵל דָּבָר אַחֵר חַדְרָךְ זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁעָתִיד לְהַדְרִיךְ כָּל בָּאֵי הָעוֹלָם בִּתְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא

  It is written "A prophecy of the LORD in the land of hadrach"  (Zecharia 9:1) What does the word 'hadrach' (חַדְרָךְ) mean? Rabbi Nehemia said this refers to King Moshiach who is sharp(חַדְ) and soft(רָךְ). Sharp towards the idolaters and soft to the people of Israel. Another explanation: The word (חַדְרָךְ) refers to king Mashiach who is destined to guide (לְהַדְרִיךְ) the people of the world to repentance before The Holy One Blessed Is He (Midrash Rabbah)

   שֶׁמֶן לַמָּאוֹר זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי (תהלים קלב יז)

  "The oil for the light" (Exodus 25:6) This refers to the king Mashiach as it is written "There will I make a horn to shoot up for David, there have I prepared a lamp for My anointed" (Psalms 132:17)(Tanhuma)

   הַמָּשִׁיחַ שֶׁעָתִיד לִפָּרַע מֵעוֹבְדֵי עֲבוֹדָה זָרָה שָׁם עִמָּהֶם גָּדֵל בַּמְּדִינָה דִּכְתִיב שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ (ישעיה כז י)

  king Mashiach is destined to exact retribution from the idolaters. He will live among them in their city as it is written "There shall the calf feed and there shall he lie down and consume the branches thereof" (Isaiah 27:10) (Tanhuma)

  וְהוּא הָיָה רוֹאֶה אֶת מֶלֶךְ הַמָּשִׁיחַ שֶׁכֵּן דָּנִיֵּאל אוֹמֵר חָזֵהּ הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי לָא בִידַיִן וּמְחָת לְצַלְמָא בֶּן לָקִישׁ זֶה מֶלֶךְ הַמָּשִׁיחַ וּמְחָת לְצַלְמָא לְכָל מַלְכוּת שֶׁהֵם עוֹבְדוֹת לַצֶּלֶם בְּצַלְמָוֶת וּבִזְכוּת מָה הוּא מוֹשֵׁל מֶלֶךְ הַמָּשִׁיחַ בָּאֶבֶן? בִּזְכוּת הַתּוֹרָה שֶׁיִּשְׂרָאֵל יְגֵעִים בָּהּ שֶׁנֶּאֱמַר לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים (שמות לא יח)

  Daniel the prophet saw the coming of the Messiah (in his vision), as Daniel said "I saw a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them in pieces" (Daniel 2:34) Rabbi Simeon the son of Lakish said "This verse refers to the Messiah" Smote the image alludes to all the kingdoms that serve idols. Why is the rule of king Mashiach likened to stone? It is likened to stone because of the Torah study in which Israel toils as it is written "The two tablets of the testimony, tables of stone written with the finger of GOD" (Exodus 31:18)(Tanhuma)

  מֶלֶךְ בָּשָׂר וָדָם אֵין לוֹבְשִׁין עֲטָרָה שֶׁלּוֹ וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְהַלְבִּישׁ עֲטָרָה שֶׁלּוֹ לְמֶלֶךְ הַמָּשִׁיחַ וּמַהוּ עֲטָרָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא? כֶּתֶם פָּז שֶׁנֶּאֱמַר רֹאשׁוֹ כֶּתֶם פָּז (שה״‎ש ה יא) וְכָתוּב בּוֹ תָּשִׁית לְרֹאשׁוֹ עֲטֶרֶת פָּז (תהלים כא ד)

  No one would dare don the crown of a human king, but in the future, The Holy One Blessed Is He will place His crown upon the head of king Mashiach. What is the crown of The Holy One Blessed Is He? The crown of The Holy One Blessed Is He is of the finest gold as it is written "His head is covered with hat made of a special garment, full of Torah" (Song of Songs 5:11) and it is also written "You will set a crown of fine gold on his head" (Psalms 21:4) (Tanhuma)

  אָמַר רַבִּי אֶלְעָזָר בַּר אֲבִינָא אִם רָאִיתָ מַלְכֻיּוֹת מִתְגָּרוֹת אֵלּוּ בְּאֵלּוּ צַפֵּה לְרַגְלוֹ שֶׁל מָשִׁיחַ

  Rabbi Elazar the son of Abina said "If you see in your generation that all the nations engaged in conflict with one another, expect the coming of the Mashiach" (Midrash Rabbah)

  רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יִצְחָק כַּגּוֹאֵל רִאשׁוֹן כָּךְ גּוֹאֵל אַחֲרוֹן מַה גּוֹאֵל רִאשׁוֹן נֶאֱמַר (שמות ד כ) וַיִּקַּח משֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּבֵם עַל הַחֲמֹר כָּךְ גּוֹאֵל אַחֲרוֹן שֶׁנֶּאֱמַר (זכריה ט ט) עָנִי וְרֹכֵב עַל הַחֲמוֹר מַה גּוֹאֵל הָרִאשׁוֹן הוֹרִיד אֶת הַמָּן שֶׁנֶּאֱמַר (שמות טז ד) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם אַף גּוֹאֵל אַחֲרוֹן יוֹרִיד אֶת הַמָּן שֶׁנֶּאֱמַר (תהלים עב טז) יְהִי פִסַּת בַּר בָּאָרֶץ מַה גּוֹאֵל רִאשׁוֹן הֶעֱלָה אֶת הַבְּאֵר אַף גּוֹאֵל אַחֲרוֹן יַעֲלֶה אֶת הַמַּיִם שֶׁנֶּאֱמַר (יואל ד יח) וּמַעְיָן מִבֵּית ה' יֵצֵא וְהִשְׁקָה אֶת נַחַל הַשִּׁטִּים

  Rabbi Berechiah in the name of Rabbi Itzhak said "Like the first redeemer Moshe so too the final redeemer king Mashiach. Just like regarding Moshe, it is written: "Moshe took his wife and his children and mounted them on the donkey" (Exodus 4:20) so does it say of the final redeemer as it is written "A poor man riding upon a donkey"(a family man, battling his evil inclination, toiling in Torah, providing for his family) (Zechariah 9:9) Just as the first redeemer caused the manna to fall in the wilderness as it is written "Behold, I shall rain down for you food from Heaven" (Exodus 16:4) so will the final redeemer cause the manna to fall as it is written "There shall be an abundance of bread on the earth" (Psalms 72:16) Just as the first redeemer caused the water of the well to raise up so will the final redeemer as it is written "a spring will go out from the House of Hashem and water the valley of Shittim" (Joel 4:18)(Just as in the wilderness, having been granted the manna and water from the well, the people were free to devote their time to the study of Torah and service of The Holy One Blessed Is He, the same will occur in the times of Mashiach) (Tiferet Zion) (Midrash Rabbah)

  הַמֶּלֶךְ הַמָּשִׁיחַ עָתִיד לַעֲמֹד וּלְהַחְזִיר מַלכוּת דָּוִד לְיָשְׁנָהּ לַמֶּמְשָׁלָה הָרִאשׁוֹנָה וּבוֹנֶה הַמִּקְדָּשׁ וּמְקַבֵּץ נִדְחֵי יִשְׂרָאֵל וְחוֹזְרִין כָּל הַמִּשְׁפָּטִים בְּיָמָיו כְּשֶׁהָיוּ מִקֹּדֶם

  king Mashiach will arise and re-establish the monarchy of David as it was in former times. He will build the Temple and gather in the dispersed of Israel. All the earlier statutes will be restored as they once were (Rambam Mishna Torah Melachim 11:1)

  וְאַל יַעֲלֶה עַל דַּעְתְּךָ שֶׁהַמֶּלֶךְ הַמָּשִׁיחַ צָרִיךְ לַעֲשׂוֹת אוֹתוֹת וּמוֹפְתִים וּמְחַדֵּשׁ דְּבָרִים בָּעוֹלָם אוֹ מְחַיֶּה מֵתִים וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ אֵין הַדָּבָר כָּךְ

  It should not occur to you that the king Machiach must bring wondrous signs or perform marvels or invent new things or revive the dead or anything like that

  (Rambam Mishna Torah Melachim 11:3)

  אָמַר רַבִּי חָנִין אֵין יִשְׂרָאֵל צְרִיכִין לְתַלְמוּדוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ לֶעָתִיד לָבוֹא שֶׁנֶּאֱמַר (ישעיה יא י) אֵלָיו גּוֹיִם יִדְרשׁוּ לֹא יִשְׂרָאֵל אִם כֵּן לָמָּה מֶלֶךְ הַמָּשִׁיחַ בָּא וּמַה הוּא בָּא לַעֲשׂוֹת לְכַנֵּס גָּלֻיּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל

  Rabbi Chanin said "The nation of Israel will not need the teachings of king Mashiach as it is written "nations will seek him" (Isaiah 11:10) implying "the nations" and not Israel. Then, for what purpose will he come? he will gather the exiles (Midrash Rabbah)

   רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם שֶׁנֶּאֱמַר (ישעיה נב ז) מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם

  The Rabbis of Blessed Memory said "great is peace for when King Mashiach will come he will only open with peace as it is written "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

  It is written  וּמַטֵּ֥ה אַהֲרֹ֖ן 

  "And the staff of Aharon" (Bamidbar 17:21)

  יֵשׁ אוֹמְרִים הוּא הַמַּטֶּה שֶׁהָיָה בְּיַד יְהוּדָה

  Some Rabbis of Blessed Memory say that this is the same staff that of Yehuda as it is written וּמַטְךָ אֲשֶׁר בְּיָדֶךָ

  "The staff that is in your hand" (Bereshit 38:18)

   וְאוֹתוֹ הַמַּטֶּה עָתִיד לִהְיוֹת בְּיַד מֶלֶךְ הַמָּשִׁיחַ בִּמְהֵרָה בְיָמֵינוּ

  And this is the exact staff that in the future will be held by the King Mashiach, may he come speedily in our days as it is written

  מַטֵּה עֻזְּךָ יִשְׁלַח ה' מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ

  "The LORD will stretch forth from Zion your mighty scepter,

  to rule over your enemies!" (Psalms 110:2)(Midrash Rabbah)

  It is written 

  מִֽי־אַתָּ֧ה הַֽר־הַגָּד֛וֹל לִפְנֵ֥י זְרֻבָּבֶ֖ל לְמִישֹׁ֑ר

  "Who are you? the big mountain! in front of us, from Zerubbabel, who will come to make men upright" (Zechariah 4:7)

  זֶה מָשִׁיחַ בֶּן דָּוִד

  This refers to king Mashiach the son of David  

  וְלָמָּה נִקְרָא שְׁמוֹ הַר הַגָּדוֹל

  Why is he called the great mountain?

  שֶׁהוּא גָדוֹל מִן הָאָבוֹת

  Because he is spiritually greater than the Patriarchs as it is written about the king Mashiach 

  שֶׁנֶּאֱמַר הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד (ישעיה נב יג)

  "Behold, my servant will prosper in wisdom and prophecy, he will be exalted and raised to great heights" (Isaiah 52:13)

  יָרוּם מֵאַבְרָהָם וְנִשָּׂא מִיִּצְחָק וְגָבַהּ מִיַּעֲקֹב

  he will be exalted more than Abraham, uplifted more than Itzhak, and greater than Jacob

  וְגָבַהּ מִמַּלְאֲכֵי הַשָּׁרֵת

  he will be greater than the ministering angels

  שֶׁגְּדוֹלִים הַצַּדִּיקִים יוֹתֵר מִמַּלְאֲכֵי הַשָּׁרֵת

  because righteous are greater than the ministering angels 

  לְכָךְ נֶאֱמַר מִי אַתָּה הַר הַגָּדוֹל

  that's why the verse says "who are you? the big mountain!"

  וּמִמִּי הוּא יוֹצֵא

  From whom will he emerge?

  מִזְּרֻבָּבֶל

  From Zerubbabel

  וְלָמָּה נִקְרָא שְׁמוֹ זְרֻבָּבֶל

  Why is his name called Zerubbabel?

  מִפְּנֵי שֶׁנּוֹלַד בְּבָבֶל

  Because he was born outside of the Land of Israel in Babel

  וּמִי הוּא

  Who is he descended from?

  מִדָּוִד

  From King David as it is written 

   שֶׁנֶּאֱמַר וּבְנֵ֣י אֶלְיוֹעֵינַ֗י הוֹדַוְיָ֡הוּ וְאֶלְיָשִׁ֡יב וּפְלָיָ֡ה וְ֠עַקּ֠וּב וְיוֹחָנָ֧ן וּדְלָיָ֛ה וַעֲנָ֖נִי שִׁבְעָֽה 

  "And the sons of Elioenai: Hodaviahu and Eliyashiv and Pelaya and Akkuv and Yohanan and Delaya and Ononi—seven" 

  (1 Chronicle 3:24)

  וּמַהוּ עֲנָנִי

  Who is Ononi? ( עֲנָנִי - answer me)

  זֶה מָשִׁיחַ

  This is Mashiach a man of prayer as it is written

  שֶׁנֶּאֱמַר חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּ֔א 

  "I saw in the night visions, and behold, there he came, Ononi 

  (עֲנָנֵי answer me) is his name" (Daniel 7:13)

  in the next verse it is written

  וְלֵ֨הּ יְהִ֤ב שׇׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שׇׁלְטָנֵ֞הּ שׇׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל

  "Dominion, splendor and kingship were given to him. All nations, nations of every language will pay reverence to him. His dominion is an everlasting dominion that shall not pass away,

  and his kingship, one that shall not be destroyed" (Daniel 7:14)  

  וְשָׁפַ֤ט בְּצֶ֙דֶק֙ דַּלִּ֔ים וְהוֹכִ֥יחַ בְּמִישׁ֖וֹר לְעַנְוֵי־אָ֑רֶץ וְהִֽכָּה־אֶ֙רֶץ֙ בְּשֵׁ֣בֶט פִּ֔יו וּבְר֥וּחַ שְׂפָתָ֖יו

  יָמִ֥ית רָשָֽׁע

  "he will judge the poor with righteousness and rebuke with uprightness the humble ones of the earth, he will strike down the land with the rod of his mouth and with his holy spirit that will emanate from his mouth he will slay wicked" (Isaiah 11:4)

  וְהֵיכָן הוּא בָא

  Where will he come from?

  דֶּרֶךְ הֶהָרִים

  he will come by the way of the mountains as it is written

  שֶׁנֶּאֱמַר עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ (ישעיה נב ז)

  "Upon the mountains are the footsteps of the messenger, proclaiming peace, heralding good news, announcing salvation, telling the nation of Israel “Your King, The Holy One Blessed Is He has Reigned” (Isaiah 52:7)

  בְּאוֹתָהּ שָׁעָה יִהְיוּ יִשְׂרָאֵל מִסְתַּכְּלִין וְאוֹמְרִים אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי עֶזְרִי מֵעִם ה' עֹשֵׂה שָׁמַיִם וָאָרֶץ (תהלים קכא א) 

  At that time Israel will look up and say "I lift up my eyes unto the mountains, from where will my help come? my help will come from The LORD who made The Heavens and the Earth" (Psalms 121:1) 

  אָמֵן כֵּן יְהִי רָצוֹן

  Amen, and may it be so! (Tanhuma תּוֹלְדֹוֹת)

  הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא

  "behold! I will send Elijah The Prophet to you" (Malachi 3:23)

  וְהָיָ֣ה בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒

  "and on that day a great shofar will be blown" (Isaiah 27:13)

  מְשָׁחֵ֖הוּ כִּי־זֶ֥ה הֽוּא

  "anoint him! for this is the one!" (1 Samuel 16:12)

  מגביהו הקב"ה למשיח עד שמי השמים ופורש עליו מזיו כבודו

  "The Holy One Blessed Is He will lift him up to The Heavens and cover him with the splendor of His Glory" (Pesikta Rabatti)

  חֹפֵ֤ף עָלָיו֙ כׇּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן

  "The Holy One Blessed Is He hovers over him all day and resides between his shoulders" (Devarim 33:12)

  תוֹרָ֖ה יְבַקְשׁ֣וּ מִפִּ֑יהוּ כִּ֛י מַלְאַ֥ךְ יְהֹֽוָה־צְבָא֖וֹת הֽוּא

  "seek Torah form his mouth! because he is the Messenger/Angel of The LORD of HOSTS!" (Malachi 2:7)

  יִלָּחֵם מִלְחֲמוֹת ה

  "he will wage the wars of The LORD!"(Rambam Melachim 11:4)

  קִנְאַ֛ת יְהֹוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת

  "the zeal of The LORD of HOSTS this one will perform" (Isaiah 9:6)

  וְאֶת־פֹּשְׁעִ֖ים נִמְנָ֑ה

  "he was counted among the sinners" (Isaiah 53:12)

  וּמִתַּחְתָּ֣יו יִצְמָ֔ח

  "he will sprout forth from the bottom" (Zachariah 6:12)

  כִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶחֱטָֽא

  “for there is no righteous person on earth that does good and never sinned” (Kohelet 7:20)

  אֲלַמְּדָ֣ה פֹשְׁעִ֣ים דְּרָכֶ֑יךָ

  "i will teach the sinners Your ways" (Psalms 51:15)

  וּמוֹדֶ֖ה וְעֹזֵ֣ב יְרֻחָֽם

  “he who confesses and forsakes his sins will be granted mercy” (Proverbs 28:13)

  הֶעֱרָ֤ה לַמָּ֙וֶת֙ נַפְשׁ֔וֹ

  "he stirred himself up to death in repentance, in order to know ME!" (Isaiah 53:12)

  אָמַר רֵישׁ לָקִישׁ אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ שֶׁנֶּאֱמַר זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל

  "Reish Lakish says "Words of The Torah only endure in a person who kills himself over them, one who is ready to devote all his efforts as it is written “This is the way to acquire the words of The Torah, a person who dies in a tent” ((Numbers 19:14) (Shabbat 83b)

  מְנָא לַן דִּשְׁמָא גָּרֵים אָמַר רַבִּי אֱלִיעֶזֶר דְּאָמַר קְרָא לְכוּ חֲזוּ מִפְעֲלוֹת ה׳ אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ אַל תִּקְרֵי שַׁמּוֹת אֶלָּא שֵׁמוֹת

  "From where do we derive that the name affects a person's life? Rabbi Eliezer said that the verse says “Go, see the works of The LORD! who has made desolations [shamot] upon the earth” (Psalms 46:9) Do not read the word as shamot,  but rather as shemot - names. The names given to people are therefore “the works of the LORD upon the earth” (Berachot 7b)

  מה שמו

  "what is his name?

  ורבנן אמרי חיוורא דבי רבי שמו

  “the Rabbis of Blessed Memory say "the pious/shamefaced one from the house of Ribbi is his name"” (Sanhedrin 98b)

  אַתָּה־ה֣וּא מַלְכִּ֣י אֱלֹהִ֑ים

  "You are my KING! O LORD!" (Psalms 44:5)

  שכל מדותיו של הקב"ה מדה כנגד מדה

  the ways of The Holy One Blessed Is He is measure for measure (Sanhedrin 90a)

  וַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י

  "and I have anointed 'malki'" (Psalms 2:6)

  יַעֲמֹד מֶלֶךְ

  "a king will rise up" (Rambam Melachim 11:4)

  מַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם

  "a righteous king, king of peace, in Jerusalem" (Bereshit 14:18)

  וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ עַל־כִּסֵּ֤א דָוִד֙ וְעַל־מַמְלַכְתּ֔וֹ

  "and to peace there will be no end upon the throne of David and his kingdom" (Isaiah 9:6)

  מְשִׁ֙יחַ֙ אֱלֹהי יַעֲקֹ֔ב וּנְעִ֖ים זְמִר֥וֹת יִשְׂרָאֵֽל

  "the anointed one of our GOD! Yaakov! with pleasing songs/melody/nigun, Israel!" (2 Samuel 23:1)

  וּמׇשְׁלוֹ֙ מִיָּ֣ם עַד־יָ֔ם

  "he will rule the entire world" (Zechariah 9:10)

  וְלֵ֨הּ יְהִ֤ב שׇׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַּיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שׇׁלְטָנֵ֞הּ שׇׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל

  "Dominion, splendor and kingship were given to him. All nations, nations of every language will pay reverence to him. His dominion is an everlasting dominion that shall not pass away,

  and his kingship, one that shall not be destroyed" (Daniel 7:14)

  שֶׁקּוֹלוֹ עָרֵב

  "because his voice is sweet/pleasing to Me" (Midrash Rabbah)

  הַקֹּל֙ ק֣וֹל יַעֲקֹ֔ב

  "the voice is the voice of Yaakov" (Bereshit 27:22)

  הַרְּאִיתֶם֙ אֲשֶׁ֣ר בָּחַר־בּ֣וֹ יְהֹוָ֔ה

  "have you seen whom The LORD/HASHEM has chosen" 

  (1 Samuel 10:24)

  הוֹגֶה בַּתּוֹרָה וְעוֹסֵק בְּמִצְוֹת כְּדָוִד אָבִיו כְּפִי תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה

  "his thoughts are pre-occupied with Torah and his performs the mitzvot as his fore-father Kind David, according to the Written and The Oral Torah" (Rambam Mishnah Torah Melachim 11:4)

  ה' צַדִּיק יִבְחָן 

  "The Holy One Blessed Is He tests the righteous" (Psalms 11:5)

  שֶׁהַיִּסּוּרִין מוֹשְׁכִין אֶת הָאָדָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא

  "for afflictions bring a person closer to The Holy One Blessed Is He"

  (Tanhuma)

  יָ֘בֵ֤שׁ כַּחֶ֨רֶשׂ כֹּחִ֗י וּ֭לְשׁוֹנִי מֻדְבָּ֣ק מַלְקוֹחָ֑י וְֽלַעֲפַר־מָ֥וֶת תִּשְׁפְּתֵֽנִי

  "my strength is dried up like a shard, my tongue cleaves to my palate, to the dust, to death you place me" (Psalms 22:16)

  עִמּֽוֹ־אָנֹכִ֥י בְצָרָ֑ה

  "I am with him in his distress" (Psalms 91:15)

  בַּ֝רְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ

  "iron was laid upon his soul" (Psalms 105:18)

  רַבִּי בֶּרֶכְיָה אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל בְּרִיָּה כְּשֶׁהוּא חַי אֶלָּא עַל בַּעֲלֵי יִסּוּרִין

  "Rabbi Berechiah said "The Holy One Blessed Is He does not enjoin His Name upon a person still alive unless he is afflicted with suffering" (Midrash Rabbah)

  וְנוֹשָׁ֖ע ה֑וּא

  "he will be saved" (Zechariah 9:9)

  וְ֠אַתָּ֠ה אַל־תִּירָ֞א עַבְדִּ֤י יַֽעֲקֹב֙ וְאַל־תֵּחַ֣ת יִשְׂרָאֵ֔ל כִּ֠י הִנְנִ֤י מוֹשִֽׁעֲךָ֙ 

  "but as for you, do not be afraid My servant Yaakov! do not be frightened Israel! I will save you!" (Jeremiah 46:27)

  אֵין שַׁרְבִיטוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַשְׁמֵשׁ וּבָא אֶלָּא בִּבְנֵי אָדָם שֶׁלִּבָּם רַךְ כַּשּׁוֹשַׁנִּים

  "the staff/scepter of The Holy One Blessed Is He comes down only upon those who's hearts are as soft as roses" (Midrash Rabbah)

  לוּלֵ֣י ת֭וֹרָתְךָ שַׁעֲשֻׁעָ֑י אָ֝֗ז אָבַ֥דְתִּי בְעׇנְיִֽי

  "were not Your Torah my delight I would have perished in my affliction" (Psalms 119:92)

  It is written 

  צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה

  "A righteous person blossoms like a palm tree, like the cedar of Lebanon he flourishes" (Psalms 92:13)

  מה התמרה הזאת נאה במראיה וכל פירותיה מתוקין וטובים כך בן דוד נאה במראהו וכל מעשיו מתוקין וטובים לפני הקב"ה

  "just as the date palm is pleasant to look at and all its fruits are sweet and good, so too with the son of David, he is pleasant to look at and all his deeds are sweet before The Holy One Blessed Is He" (Midrash Tehillim)

  בְּנִ֥י אַ֑תָּה

  "you are My son!" (Psalms 2:7)

  אָמַר רָבָא אָמַר רַב סְחוֹרָה אָמַר רַב הוּנָא כׇּל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָפַץ בּוֹ מְדַכְּאוֹ בְּיִסּוּרִין שֶׁנֶּאֱמַר וַה׳ חָפֵץ דַּכְּאוֹ הֶחֱלִי

  Rava said that Rav Seḥora said that Rav Huna said "Anyone in whom The Holy One Blessed Is He delights, He oppresses him with suffering as it is written “Yet in whom The LORD delights, He oppresses him with illness/afflictions" (Berachot 5a)

  שְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ

  "ask of Me! and I will give you nations as your inheritance! your estate will extend to the ends of the earth!" (Psalms 2:8) 

  וְאֶת־עֲצוּמִים֮ יְחַלֵּ֣ק שָׁלָל֒

  "vast will be his booty" (Isaiah 53:12)

  וְ֭יֵרְדְּ מִיָּ֣ם עַד־יָ֑ם

  "he will rule the entire world" (Psalms 72:8)

   וְאֶל־זֶ֣ה אַבִּ֔יט אֶל־עָנִי֙ וּנְכֵה־ר֔וּחַ וְחָרֵ֖ד עַל־דְּבָרִֽי

  "at this one do I gaze, at the poor and humble one, the penitent, who trembles upon My words" (not to forget them) (Isaiah 66:2)

  מַגְדִּל֮ יְשׁוּע֢וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ עַד־עוֹלָֽם

  "He will increase salvations to the king Mashiach, He will act kindly to his anointed one, To King David and his descendants forever" (Psalms 18:51)

  אִם־יִתְמַהְמָהּ֙ חַכֵּה־ל֔וֹ כִּי־בֹ֥א יָבֹ֖א

  "if Mashiach delays, await for him, for he will surely come!" (Habakkuk 2:3)

  וְכָל מִי שֶׁאֵינוֹ מַאֲמִין בּוֹ אוֹ מִי שֶׁאֵינוֹ מְחַכֶּה לְבִיאָתוֹ לֹא בִּשְׁאָר נְבִיאִים בִּלְבַד הוּא כּוֹפֵר אֶלָּא בַּתּוֹרָה וּבְמשֶׁה רַבֵּנוּ

  "anyone who doesn't believe in the coming of Mashiach or someone who does not await his coming, not only is he denying all the other Prophets, but also in the Torah and Moshe our Teacher of Blessed Memory" (Rambam Melachim 11:1)

  וַיָּ֤שַׂר אֶל־מַלְאָךְ֙ וַיֻּכָ֔ל

  "he STRUGGLED with the angel/the SATAN and prevailed!!!" (Hoshea 12:5)

  IN his 40's     רֹכֵ֣ב עַל־חֲמ֔וֹר

  there are 7 stages in a person's life

  עוֹלָם חֲמִישִׁי דּוֹמֶה לַחֲמוֹר שֶׁמַּנִּיחִין עָלָיו אֻכָּף כָּךְ לִבְנֵי אָדָם מַנִּיחִין לוֹ אֻכָּפוֹ עָלָיו נוֹתְנִין לוֹ אִשָּׁה וּמוֹלִיד בָּנִים וּבָנוֹת וְחוֹזֵר וְהוֹלֵךְ לְכָאן וּלְכָאן וּמֵבִיא מָזוֹן וּמְפַרְנֵס לְבָנָיו וּמְכַלְכְּלָן וְנוֹתְנִין עָלָיו מַשָּׂא וְהוּא מְעֻמָּס מִן בָּנִים וּבָנוֹת 

  "In the 5th stage, a man is like an ass/donkey upon which a saddle has been placed by giving him a wife who bears him sons and daughters, he roams from business to business to obtain food and sustenance for his children. They pile additional burdens upon him, and he is overwhelmed with carrying the burdens of his children

  וְאֵימָתַי כְּשֶׁהוּא בֶּן אַרְבָּעִים שָׁנָה

  when is that? in his 40's" (Tanhuma)

  מַשָּׂ֥א

  "a burden" (Malachi 1:1)

  צַדִּ֥יק עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר

  "he is righteous, poor and humble, battling his evil inclination, toiling in Torah, a taxi driver, providing for his family, in his 40's" (Zechariah 9:9)

  חסיד נקרא על שם הבושת כי חסיד לשון לבן הוא כי תרגומא של חסידא הוא חוורתא (ויקרא יא יט) וכן ולא עתה פניו יחוָרו (ישעיהו כט כב) תרגום של חרפה הוא חסודא וכל זה למה כי החסיד צריך לסבול בושת כדי לקיים את התורה וצריך להעביר מעל פניו הבושת במקום מצווה ואז נקרא חסיד ובזה יגיע לנבואה כדכתיב (תהלים פט כ) אז דברת בחזון לחסידיך ויגיע בבושתו לידי יראת שמים כדכתיב (שמות כ יז) ובעבור תהיה יראתו על פניכם לבלתי תחטאו – איזהו יראה שהיא נכרת על הפנים הוי אומר זו הבושה (נדרים כ א)

  "A pious person is so-called because he has a sense of shame, for the word 'Hassid' or 'pious' means 'white', for the translation of 'stork' (Hasidah) in Aramaic is "hawarita" meaning 'the white one' as you note in (Leviticus 11:19) and similarly in (Isaiah 29:22) "Neither shall his face now become white/pale" (with shame), and the Aramaic translation of 'herpah' (shame) is 'hisda' (same as Hassid), as you will note in (Genesis 34:14) And all of this for what reason? That the Hassid or pious person must bear shame in order to fulfill the Torah and he must remove shame from his face at performing any commandment of The Holy One Blessed Is He. Then that person is called a Hassid or 'pious one' and thus he attains prophecy as it is written "Then did You speak in vision to Your pious ones" (Psalms 89:20) And through a sense of shame, a person will attain true reverence of GOD as it is written "In order that His awe is upon your faces so that you do not sin" (Exodus 20:20) What kind of awe or fear of GOD can be seen in a person's face? You must surely say "a sense of shame" (which causes the face to change color) (Nedarim 20a) (Orhot Tzadikim)

  אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני

  "king shapur said to Shmuel mockingly "You say that the Messiah will come on a donkey!? (perhaps the Messiah has not come yet is because he is riding on a slow donkey?) I will send him my finest fastest horse that I have. Shmuel said to him "do you have a pious son like him?"" (Sanhedrin 98a)

  ורבנן אמרי חיוורא דבי רבי שמו

  the Rabbis of Blessed Memory say "the pious one from the house of Ribbi is his name" (Sanhedrin 98b)

  וּבָ֤א לְצִיּוֹן֙ גּוֹאֵ֔ל

  "and a redeemer shall come to Zion!" (Isaiah 59:20)

  יַעֲמֹד מֶלֶךְ

  "a king will rise up" (Rambam Melachim 11:4)

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