Yudaisme
Bagaimana Yahudi Memahami Perjanjian Lama? — Berikut ini adalah beberapa hal yang saya kutip kembali mengenai bagaimana orang Yahudi memahami Tanakh (Perjanjian Lama). Meskipun kita sebagai umat Perjanjian Baru, kita pun perlu memahami bagaimana orang-orang Yahudi memahami Tanakh sehingga menolong kita untuk memahami Alkitab.
Ketika mata membaca Perjanjian Lama, tetaplah memiliki hati Perjanjian Baru. Untuk mendampingi tulisan ini, sebaiknya perlu juga melihat ke dalam tulisan ini: Jalan Keselamatan dan Hidup Kekal. Dalam dua postingan, ini dan itu, semoga nanti akan terlihat dialektika iman Yahudi dan iman Kristen. Semoga.
Langkah pertama menuju pengetahuan adalah mengetahui bahwa kita tidak tahu apa-apa. (Lord David Cecil)
Penciptaan
Rashi on Genesis 1.14.1Indeed, all the productions of heaven and earth were created on the first day, but each of them was put in its place on that day when it was so commanded. In reference to this it is written 讗转 讛砖诪讬诐 (v. 1) In the beginning God created that which was 讗转 with the heavens etc., in order to include all the productions of heaven, 讜讗转 讛讗专抓 to include all its (the earth’s) productions (Genesis Rabbah 12:4).
Legends of the Jews 1.1.5
He made several worlds before ours, but He destroyed them all, because He was pleased with none until He created ours.
Bereishit Rabbah 3:7
Rabbi Abbahu said: This teaches us that God created worlds and destroyed them, saying, ‘This one pleases me; those did not please me.’
Midrash Tanchuma, Bereshit 1.1
With (The prefix bet in the first word of the Torah can be translated as “with,” “in,”, “by means of,” etc) the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom (“Beginning” and “wisdom” are synonyms for “Torah” in rabbinic literature. See Schechter, Aspects of Rabbinic Theology, p. 129) founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah (Seven things were created two thousand years before the creation of heaven and earth, and the Torah was one of them) before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14).
Midrash Aggadah, Genesis 1.1.9
The Torah begins with a letter Beis - why? It corresponds to the two Torahs; the Written Torah, and the Oral Torah
Rashbam on Genesis 1.1.1
in other words, when God had not yet created heavens and earth, "the earth was unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water," the conclusion is that the water was created first.
Sepher Torat Elohim on Genesis 1.1.2
In the beginning: [It is] like 'at the start.' And the intention is 'at the start of the being of all that exists;' since before then, there was nothing in existence besides the Creator, may He be blessed, alone. And also from the expression, "In the beginning," we learn the truth of creation of the world [ex nihilo].
Rashbam on Genesis 1.1.3
Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created). Everything that exists under the sun or above was not made from non-existence at the outset. Instead He brought forth from total and absolute nothing a very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality. This was the primary matter created by G-d; it is called by the Greeks hyly (matter). After the hyly, He did not create anything, but He formed and made things with it, and from this hyly He brought everything into existence and clothed the forms and put them into a finished condition.
Praeksistensi Umat Manusia Keturunan Adam
Introduction To Kabbalah #5The original idea stems from the fact that the soul of Adam was composed of all future souls, and the soul of Jacob was comprised of 70 parts which were then further subdivided into the 600,000 souls of Israel.
Midrash Tanchuma, Pekudei 3
R. Johanan asked: Why is it written: Who doeth great things past finding; yea, marvelous things without number (Job 9:10)? You should know that every soul, from Adam to the end of the world, was formed during the six days of creation, and that all of them were present in the Garden of Eden and at the time of the giving of the Torah, as it is said: With him that standeth here with us this day, and also with him that is not here with us this day (Deut. 29:14).
Bereishit Rabbah 2.1-2
Rabbi Berachya said "While the earth was in unripened youth, she produced thorns; and so the prophet would prophesy of her: "I beheld the earth, and see, it was formless and void ( tohu vavohu)." (Jeremiah 4:23). ... Thus, the earth saw that she was going to be punished under the hands of man, as it is written "Cursed be the earth for your sake" (Genesis 3:17). Therefore the earth was formless and void ( tohu vavohu)."
Penciptaan Adam dan Hawa
Legends of the Jews 1.2.4The superiority of man to the other creatures is apparent in the very manner of his creation, altogether different from theirs. He is the only one who was created by the hand of God. The rest sprang from the word of God. The body of man is a microcosm, the whole world in miniature, and the world in turn is a reflex of man. ... "The celestials are not propagated, but they are immortal; the beings on earth are propagated, but they die. I will create man to be the union of the two, so that when he sins, when he behaves like a beast, death shall overtake him; but if he refrains from sin, he shall live forever."
Bereishit Rabbah 8.9
... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).
Kejatuhan Adam dan Umat Manusia Keturunan Adam
Or HaChaim on Genesis 3:14:1The Lord G'd said to the serpent. The serpent had caused three kinds of harm by its words. 1) It caused the withdrawal of the glory of G'd's light which had hovered over Adam and Eve as we explained previously. This is the real meaning of the 讻转谞讜转 讗讜专, the garments of light. [this spelling is reported to have been found in the Torah scroll of Rabbi Meir. Ed.]. 2) It resulted in Adam and Eve both becoming mortal, losing their immortality in this world. This was the punishment G'd had threatened would result from eating of the tree of knowledge. 3) The serpent caused even man's limited life on this earth to be of an inferior quality, outside the confines of 讙谉 注讚谉.
Or HaChaim on Leviticus 1:2:6-7
... Whereas the penalty for Adam's sin had been death, i.e. mortality, and the fact that he offered a sin-offering did not absolve him of his guilt, ...
Bereishit Rabbah 12.6
... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...
Or HaChaim on Genesis 3:19:1
Until you will return to the soil, etc. The Torah gives two reasons why man would have to die. It would not have sufficed to explain the need for man to die, i.e. return to the folds of the earth merely because that had been his origin. After all, he had originated from earth before the sin and was not bound to return to it. Since man is made of dust, i.e. earth, he is part of it, or rather, he has made himself part of it through his sin. Had he not sinned, the holiness acquired by triumphing over temptation would have guaranteed that he did not have to return to his lowly origin. His body would have become so refined that it no longer would have been considered as part of the earth. Now, even the part of Adam that was spiritual had been severely tainted through his sin. G'd explained to Adam that although it is normal for things to return to their origin; he, Adam, had forfeited his opportunity to defy that norm through non-observance of G'd's commandment.
Ramban on Genesis 2:17:1
You shall not eat from it. That is, from its fruit, for the tree itself was not edible. For on the day you eat from it you will certainly die. That is, you will have incurred the death penalty, not that you will die immediately. A similar usage appears in I Melachim 2:42. According to the Sages, however, if Adam had not sinned he would have indeed been immortal, for the soul is capable of sustaining the body forever and this is what the Creator originally intended.
Bereishit Rabbah 22.1
And Adam knew Chava his woman etc. (Gen. 4:1) - "Remember Your mercies, Ad-nai, and Your lovingkindnesses, because they are for ever" (Ps. 25:6): not from being judged, rather, from the outset. Said Rabbi Yehoshua bar Nechemiah with them You dealt with the First Human, since You said this to him: "because in the day that you eat from it, you will certainly die" (Gen. 2:17) - and had You not given him one of Your days, which is a thousand years, how would he have survived and even have descendants?
Mekhilta d'Rabbi Yishmael 20.16.2
(Devarim 5:26) "Would that this heart of theirs (were in them to fear Me and to keep all of My mitzvoth all of the days so that it be good for them and for their children forever.") If it were possible to remove the angel of death from them, I would do so — but the decree has already gone forth. R. Yossi says: On this condition did they stand on Mount Sinai, that the angel of death not prevail over them, as it is written (Psalms 82:6) "I said (when I gave you the Torah): You are angels and all heavenly creatures. But, as Adam you will die, (having perfected your ways as he did), and as one of the (first) princes will you fall."
Avodah Zarah 5a:15
The Gemara answers: Reish Lakish said his statement in accordance with the opinion of that tanna. As it is taught in a baraita that Rabbi Yosei says: The Jewish people accepted the Torah only in order that the Angel of Death would not rule over them, as it is stated: “I said: You are godlike beings, and all of you sons of the Most High” (Psalms 82:6), i.e., they had become immortal like angels. Then, God states: After you ruined your deeds, “yet you shall die like a man, and fall like one of the princes” (Psalms 82:7).
Sanhedrin 91b:7
And Antoninos said to Rabbi Yehuda HaNasi: From when does the evil inclination dominate a person? Is it from the moment of the formation of the embryo or from the moment of emergence from the womb? Rabbi Yehuda HaNasi said to him: It is from the moment of the formation of the embryo. Antoninos said to him: If so, the evil inclination would cause the fetus to kick his mother’s innards and emerge from the womb. Rather, the evil inclination dominates a person from the moment of emergence from the womb. Rabbi Yehuda HaNasi said: Antoninos taught me this matter, and there is a verse that supports him, as it is stated: “Sin crouches at the entrance” (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.
Nefesh HaChayim, Gate I 6:6
And this was before the sin. He was comprised only of all the worlds and powers of holiness alone, and not from the powers of evil. However, after the sin, the powers ofimpurity and evil were also integrated and mixed into him. And as a result, they were also mixed by this into the worlds, based on the fact that he is comprised of and integrates them all, and they are aroused and change according to the inclination of his actions; this is the matter of the Tree of the Knowing Good and Evil.
Asal Usul Kematian dan Malaikat Maut
Bava Batra 16a:6-8It was taught in a baraita with regard to the methods of the Satan: He descends to this world and misleads a person into sinning. He then ascends to Heaven, levels accusations against that very sinner, and inflames God’s anger against him. He then receives permission to act and takes away the sinner’s soul as punishment.
The Gemara returns to discuss the text of the book of Job: “And the Satan answered the Lord, and said: Skin for skin, for all that a man has he will give for his life. But put forth Your hand now, and touch his bone and his flesh, and he will curse You to Your face. And the Lord said to the Satan: Behold, he is in your hand; only spare his life. So the Satan went forth from the presence of the Lord, and smote Job with vile sores from the sole of his foot to his crown” (Job 2:4–7). Rabbi Yitz岣k says: Satan’s suffering was more difficult than that of Job. This can be explained by means of a parable involving a servant whose master said to him: Break the barrel but save its wine. Here too, God told the Satan that he could do whatever he liked short of taking Job’s life, and that limitation caused Satan to suffer.
Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, that is, they are three aspects of the same essence. He is the Satan who seduces people and then accuses them, as it is written: “So the Satan went forth from the presence of the Lord, and smote Job with vile sores” (Job 2:7). He is also the evil inclination, as it is written there: “The impulse of the thoughts of his heart was only evil continuously” (Genesis 6:5); and it is written here: “Only upon himself do not put forth your hand” (Job 1:12). The verbal analogy between the various uses of the word “only” teaches that the evil inclination is to be identified with the Satan. He is also the Angel of Death, as it is written: “Only spare his life” (Job 2:6); apparently Job’s life depends upon him, the Satan, and accordingly the Satan must also be the Angel of Death.
Legends of the Jews 1.2.37-38
THE FALL OF SATAN
The extraordinary qualities with which Adam was blessed, physical and spiritual as well, aroused the envy of the angels. They attempted to consume him with fire, and he would have perished, had not the protecting hand of God rested upon him, and established peace between him and the heavenly host. In particular, Satan was jealous of the first man, and his evil thoughts finally led to his fall. After Adam had been endowed with a soul, God invited all the angels to come and pay him reverence and homage. 饾棪饾棶饾榿饾棶饾椈, 饾榿饾椀饾棽 饾棿饾椏饾棽饾棶饾榿饾棽饾榾饾榿 饾椉饾棾 饾榿饾椀饾棽 饾棶饾椈饾棿饾棽饾椆饾榾 饾椂饾椈 饾椀饾棽饾棶饾槂饾棽饾椈, 饾槃饾椂饾榿饾椀 饾榿饾槃饾棽饾椆饾槂饾棽 饾槃饾椂饾椈饾棿饾榾, 饾椂饾椈饾榾饾榿饾棽饾棶饾棻 饾椉饾棾 饾榾饾椂饾槄 饾椆饾椂饾椄饾棽 饾棶饾椆饾椆 饾榿饾椀饾棽 饾椉饾榿饾椀饾棽饾椏饾榾, refused to pay heed to the behest of God, saying, "Thou didst create us angels from the splendor of the Shekinah, and now Thou dost command us to cast ourselves down before the creature which Thou didst fashion out of the dust of the ground!" God answered, "Yet this dust of the ground has more wisdom and understanding than thou." Satan demanded a trial of wit with Adam, and God assented thereto, saying: "I have created beasts, birds, and reptiles, I shall have them all come before thee and before Adam. If thou art able to give them names, I shall command Adam to show honor unto thee, and thou shalt rest next to the Shekinah of My glory. But if not, and Adam calls them by the names I have assigned to them, then thou wilt be subject to Adam, and he shall have a place in My garden, and cultivate it." Thus spake God, and He betook Himself to Paradise, Satan following Him. When Adam beheld God, he said to his wife, "O come, let us worship and bow down; let us kneel before the Lord our Maker." Now Satan attempted to assign names to the animals. He failed with the first two that presented themselves, the ox and the cow. God led two others before him, the camel and the donkey, with the same result. Then God turned to Adam, and questioned him regarding the names of the same animals, framing His questions in such wise that the first letter of the first word was the same as the first letter of the name of the animal standing before him. Thus Adam divined the proper name, and Satan was forced to acknowledge the superiority of the first man. Nevertheless he broke out in wild outcries that reached the heavens, and he refused to do homage unto Adam as he had been bidden. The host of angels led by him did likewise, in spite of the urgent representations of Michael, who was the first to prostrate himself before Adam in order to show a good example to the other angels. 饾棤饾椂饾棸饾椀饾棶饾棽饾椆 饾棶饾棻饾棻饾椏饾棽饾榾饾榾饾棽饾棻 饾棪饾棶饾榿饾棶饾椈: "饾棜饾椂饾槂饾棽 饾棶饾棻饾椉饾椏饾棶饾榿饾椂饾椉饾椈 饾榿饾椉 饾榿饾椀饾棽 饾椂饾椇饾棶饾棿饾棽 饾椉饾棾 饾棜饾椉饾棻! But if thou doest it not, then the Lord God will break out in wrath against thee." Satan replied: "If He breaks out in wrath against me, I will exalt my throne above the stars of God, I will be like the Most High! "饾棓饾榿 饾椉饾椈饾棸饾棽 饾棜饾椉饾棻 饾棾饾椆饾槀饾椈饾棿 饾棪饾棶饾榿饾棶饾椈 饾棶饾椈饾棻 饾椀饾椂饾榾 饾椀饾椉饾榾饾榿 饾椉饾槀饾榿 饾椉饾棾 饾椀饾棽饾棶饾槂饾棽饾椈, 饾棻饾椉饾槃饾椈 饾榿饾椉 饾榿饾椀饾棽 饾棽饾棶饾椏饾榿饾椀, 饾棶饾椈饾棻 饾棾饾椏饾椉饾椇 饾榿饾椀饾棶饾榿 饾椇饾椉饾椇饾棽饾椈饾榿 饾棻饾棶饾榿饾棽饾榾 饾榿饾椀饾棽 饾棽饾椈饾椇饾椂饾榿饾槅 饾棷饾棽饾榿饾槃饾棽饾棽饾椈 饾棪饾棶饾榿饾棶饾椈 饾棶饾椈饾棻 饾椇饾棶饾椈.'
Shekinah
Bereishit Rabbah 8.9... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).
Bereishit Rabbah 20.3
... three have intercourse face-to-face (Saat Adam dan Hawa Jatuh ke dalam Dosa), because the Shekhinah speaks with them.
Targum Jonathan on Genesis 3:8
And they heard the voice of the Word of the Lord God walking in the garden in the repose of the day; and Adam and his wife hid themselves from before the Lord God among the trees of the garden.
Bereishit Rabbah 19:7
"And they heard the sound of Hashem Elokim moving about in the garden in the windy part of the day." (Genesis, 3:8)... Rabbi Abba Bar Kahana said: It doesn't use the word 诪讛诇讱 here, but rather 诪转讛诇讱, which implies jumping and rising. The Shechina was originally in the lower worlds, but when Adam sinned, it left to the first heaven. When Cain sinned, it left to the second, in the generation of Enosh to the third, in the generation of the flood to the fourth, in the generation of the tower of Babel to the fifth, in the generation of Sedom to the 6th, in the generation of the Egyptians to the 7th. 7 righteous men arose corresponding to them: Avraham, Yitzchak, Ya'akov, Levi, Kehos, Amram and Moshe. Avraham brought it down to the 6th, Yiztchak brought it down from the 6th to the 5th, Ya'akov brought it down to the 5th to the 4th, Levi brought it down from the 4th to the 3rd, Kehos brought it down from the 3rd to the 2nd, Amram brought it down from the 2nd to the 1st, and Moshe brought it down from above to below. Rabbi Yitzchak said: It is written "The righteous will inherit the land [and rest forever on it]." (Psalms, 37:29) Are the wicked floating in the air? Rather, [the intent of the verse is that] the wicked do not cause the Shechina to dwell on the land.
Targum Jonathan on Leviticus 9:6
And Mosheh said, This is the thing which you must do. Put away the imagination of evil from your hearts, and there will speedily (at once) be revealed to you the glory of the Shekinah of the Lord.
Guide for the Perplexed, Part 1 25:1-3
The Hebrew shakan, as is well known, signifies "to dwell," as, "And he was dwelling (shoken) in the plains of Mamre" (Gen. 14:13); "And it came to pass, when Israel dwelt (bishekon)" (Gen. 35:22). This is the most common meaning of the word. But "dwelling in a place" consists in the continued stay in a place, general or special; when a living being dwells long in a place, we say that it stays in that place, although it unquestionably moves about in it, comp. "And he was staying in the plains of Mamre" (Gen. 14:13), and, "And it came to pass, when Israel stayed" (Gen. xxxv 22).
Pernikahan
Sotah 17a:15§ Rabbi Akiva taught: If a man [ish] and woman [isha] merit reward through a faithful marriage, the Divine Presence rests between them. The words ish and isha are almost identical; the difference between them is the middle letter yod in ish, and the final letter heh in isha. These two letters can be joined to form the name of God spelled yod, heh. But if due to licentiousness they do not merit reward, the Divine Presence departs, leaving in each word only the letters alef and shin, which spell esh, fire. Therefore, fire consumes them.
Bereishit Rabbah 18.4
"This one shall be called 'woman' because she was taken from man." From here we learn that Torah was given in Hebrew. Rabbi Pinchas and Rabbi Hilkiya in the name of Rabbi Simon said: just as the Torah was given in Hebrew, so too the world was created in Hebrew. You have heard it said: 'man' and 'woman' [in other languages as distinct words, unrelated to each other], so why ish and isha [the words for 'man' and 'woman' in Hebrew, which are related to each other]? Because this word falls from this word [and, hence, the grammatical inconsistency is explained if the Torah was given in Hebrew].
Eskatologi - Sunat Hati
Targum Jonathan on Deutronomy 30:6And the Lord your God will take away the foolishness of your heart, and of your children’s heart; for He will abolish evil desire from the world, and create good desire, which will give you the dictate to love the Lord your God with all your heart and soul, that your lives may flow on for evermore.
Eskatologi – Meniadakan Maut
Midrash Tanchuma, Yitro 17:3The Holy One, blessed be He, said: Because of the evil inclination one’s years are shortened in this world, but in the world-to-come He will swallow up death forever; and the Lord God will wipe away tears from all faces (Isa. 25:8).
Mesias
Vayikra Rabbah 14:1For the opinion of Reish Lakish, there is the verse: [Genesis 1:2] "And the spirit of God wavered upon the water" - that is the spirit of the king messiah.
Baal HaTurim on Genesis 1:2:2
And the spirit of God was hovering: has a numerical equivalent (gematria) of 'this is the spirit of messiah.'
Or HaChaim on Genesis 1:1:61
The intention [of this] is that God, may His name be elevated, decreed that this light of the king messiah not be revealed in the world and that it be a hidden secret with Him, as they say , "to My heart...And [about] its stating, "the spirit of God, etc.," they have said in the Midrash , "this is the spirit of the messiah."
Shmonah Kvatzim 3:24:1
The Messiah is called “the breath of our nostrils, the anointed one of God” . This is his might, the beauty of his greatness: [that] he is not outside of us. He is the breath of our nostrils.
Sanhedrin 98b:13
Rav says: The world was created only for the sake of David, by virtue of his merit. And Shmuel says: It was created by virtue of the merit of Moses. And Rabbi Yo岣nan says: It was created by virtue of the merit of the Messiah.
Bereishit Rabbah 1.6
Rabbi Abba Srungia said: "The light dwells with Him"--this is the Messiah, as it says (Isaiah 60:1): "Arise, shine, for your light has come."
Bereishit Rabbah 1.4
How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]."
Sanhedrin 98a:16
Rabbi Yehoshua ben Levi said to Elijah: When will the Messiah come? Elijah said to him: Go ask him. Rabbi Yehoshua ben Levi asked: And where is he sitting? Elijah said to him: At the entrance of the city of Rome. Rabbi Yehoshua ben Levi asked him: And what is his identifying sign by means of which I can recognize him? Elijah answered: He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time. He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.
Pesachim 54a:8
Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.
Nedarim 39b:11
The name of the Messiah was created before the world was created, as it is written about him: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of the Messiah predated the creation of the sun and the rest of the world.
Pirkei DeRabbi Eliezer 3.3
Seven things were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, the Throne of Glory, the Temple, Repentance, and the Name of the Messiah.
Tractate Derekh Eretz Zuta, Section on Peace 11
R. Jose the Galilean said: Even the name of the Messiah is called ‘peace’, [as it is stated,] And his name is called … Abi-ad-sar-shalom. Isaiah 9, 5, i.e. ‘the Everlasting Father, the Ruler of peace’. (Yesaya 9:5)
Sanhedrin 98a:13
Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.
Sanhedrin 98a:10
Rabbi Yo岣nan says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: “And the afflicted people You will redeem” (II Samuel 22:28). Rabbi Yo岣nan says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: “When distress will come like a river that the breath of the Lord drives” (Isaiah 59:19). And juxtaposed to it is the verse: “And a redeemer will come to Zion” (Isaiah 59:20).
Megillah 12a:5
Apropos its mention of Cyrus, the Gemara states that Rav Na岣an bar Rav 岣sda interpreted homiletically a verse concerning Cyrus: What is the meaning of that which is written: “Thus says the Lord to His anointed, to Cyrus, whose right hand I have held” (Isaiah 45:1), which seemingly is referring to Cyrus as God’s anointed? Now was Cyrus God’s anointed one, i.e., the Messiah, that the verse should refer to him in this manner? Rather, the verse should be understood as God speaking to the Messiah with regard to Cyrus: The Holy One, Blessed be He, said to the Messiah: I am complaining to you about Cyrus, who is not acting in accordance with what he is intended to do. I had said: “He shall build My House and gather My exiles” (see Isaiah 45:13), but he did not carry this out. Rather, he said: “Whoever is among you of all His people…let him go up to Jerusalem” (Ezra 1:3). He gave permission to return to Israel, but he did no more than that.
Megillah 17b:20
And once Jerusalem is rebuilt, the Messiah, scion of the house of David, will come, as it is stated:
Avodah Zarah 5a:10
And similarly, Rabbi Yosei says: The Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies will do so. As it is stated: “For I will not contend for ever, neither will I be always wroth; for the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16). According to Rabbi Yosei, in order for the Messiah to come in the end of days, it is necessary for the future generations to be born.
Rabbeinu Bahya, Bereshit 1:2:5
,讜讬讘讚诇 讗诇拽讬诐 讘讬谉 讛讗讜专 讜讘讬谉 讛讞讜砖讱 "and G'd separated the light from the darkness." This is an allusion to the separation between the Jewish people and the Gentile nations, the former always looking forward to the Messiah and redemption, whereas the Gentiles are content to remain is spiritual darkness. Our sages in Bereshit Rabbah, 2,5 commented on this that in this verse we have a reference to the four kingdoms [preceding the messianic age Ed.]. This is what they said: "the words 讜讛讗专抓 讛讬转讛 转讛讜 讜讘讛讜 are a reference to the empire of the Babylonians; the word 讜讘讛讜 is a reference to the empire of the Medes. The word讜讞砖讱 is a reference to the empire of the Greeks, whereas the word 转讛讜诐 is a reference to the Roman Empire. Finally, the words 讜专讜讞 讗诇拽讬诐 refer to the spirit of the Messiah."
Rabbeinu Bahya, Bereshit 1:2:4
The period of the kingdom of the Messiah is alluded to in Isaiah 60,1 "Arise, shine, for your light has dawned; the Presence of the Lord has shone upon you."
Midrash Tanchuma, Korach 12:1
The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach " is [referring to] the messiah. | Zakharia 6:12 katakanlah kepadanya: Beginilah firman TUHAN semesta alam: Inilah orang yang bernama Tunas. Ia akan bertunas dari tempatnya dan ia akan mendirikan bait TUHAN.
Zohar 1:6a:5
He said to them, "have I not told you that it is the command of the King, until the donkey driver [the Messiah, cf. Zechariah 9:9] appears!?"
Rabbeinu Bahya Bereshit 2.4.4
Other comments in the Midrash there concentrate on the spelling of the word 转讜诇讚讜转. First, the very word 转讜诇讚讜转 teaches that whereas previous plans by G-d had been shelved, the present world had been found worthwhile to translate into practice. There are only two instances where the word 转讜诇讚讜转 is spelled with both letters 讜 such as here The second instance is in Ruth 4,18 when the descendant of David, Peretz, the ancestor of the Messiah of davidic ancestry is mentioned. When that happens, G-d will banish death from earth. The spelling that we encounter in both these instances is that at the beginning of the word the letters 转-讜 are in the reverse order of their appearance at the end of the same word, i.e. 讜-转. At the time G-d created the present world the angel of death had not been assigned any authority. After man sinned, the angel of death was given wide-ranging powers so that as of that moment all future “products,” 转讜诇讚讜转, were spelled defective. With the birth of Peretz the son of Yehudah, the ancestor of the Messiah, a person had been born who would (through his descendant the Messiah) banish death once more from earth. This is hinted at by the spelling of the word 转讜诇讚讜转 in connection with mention of his eventual offspring The source for our tradition that death will be banished from earth at that time is Isaiah 25,8 讘诇注 讛诪讜转 诇谞爪讞, “He will banish death forever.”
Chullin 63a:10
Rabbi Yo岣nan says: Why is it called the ra岣m? Because when the ra岣m comes to Eretz Yisrael, mercy [ra岣mim] comes to the world, as it appears at the beginning of the rainy season. Rav Beivai bar Abaye said: And it is a sign of rain only when it sits on something and makes a sherakrak sound. And it is learned as a tradition that if it sits on the ground and hisses [veshareik], this is a sign that the Messiah is coming, as it is stated: “I will hiss [eshreka] for them, and gather them” (Zechariah 10:8).
Legends of the Jews 1.1.4
Finally, the Messiah was appointed to bring salvation, which would put an end to all sinfulness.
Penebusan
Moed Katan 28a.4Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.
Firman Allah
Ramban on Genesis 1.3.1And God said, "let there be light:" The word, saying, here is to indicate will; in the same way as (I Samuel 20:4) "What does your soul say, and I will do it for you," [which means] what do you will and want; and so [too] (Genesis 24:51), "and she shall be a wife to the son of your master, as God has said," meaning as He willed; since this is how will is in front of Him. Or [saying] is like thought, as per (Isaiah 47:8), "who says in her heart;" (Zechariah 12:5) "And the captains of Yehuda said in their hearts." And the issue is to say that it was without effort …
Ketika mata membaca Perjanjian Lama, tetaplah memiliki hati Perjanjian Baru. (Pdt. Gerry Atje)
