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Thus Say The Prophets
Prophet Daniel

Book of Daniel: Chapter Nine

Commentary © By John of AllFaith*
9:1 In the first year of Darius, son of Ahasuerus, of Median descent, who was made king over the kingdom of the Chaldeans.
As Rashi notes:
This is not the Ahasuerus of the days of Haman, for he was the king of Persia. In contrast, this one was Darius the Mede, who was crowned over the kingdom of the Chaldeans when Belshazzar was slain, as is written above (6:1): "And Darius the Mede took (sic) the kingdom."

As discussed, the timeline in the Book of Daniel is an overview of significant events rather than a strict chronology. We understand that the essential lineage was Nebuchadnezzar, Belshazzar, then Darius, who conquered Babylonia for Medo-Persia with Cyrus the Great. Other figures, such as Nabonidus and Amel-Marduk, known as 'Evil Marduk,' may have been on the throne for a time but are of little consequence to Daniel's prophetic account. Nonetheless, Darius the Mede oversaw Babylon's demise as the first of four world superpowers and the ascendancy of the Second World Power, Medio-Persia.

9:2 In the first year of his reign, I, Daniel, consulted the books concerning the number of years that, according to the Word of Adonai, had come to Jeremiah the Prophet concerning the term of Jerusalem's seventy years of desolation.

Daniel consulted the books of the other Hebrew prophets and learned the following from Jeremiah 25:9-12:

I will send for all the peoples of the north—declares Adonai—and for My servant, King Nebuchadrezzar of Babylon, and bring them against this land, its inhabitants, and all those nations around it. I will exterminate them and make them a desolation, an object of hissing—ruins for all time.
And I will banish from them the sound of joy and gladness, the voice of bridegroom and bride, and the sound of the mill and the light of the lamp.
This whole land shall be a desolate ruin. And those nations shall serve the king of Babylon for seventy years.
When the seventy years are over, I will punish the king of Babylon and that nation and the land of the Chaldeans for their sins—declares Adonai—and I will make it a desolation for all time.

Again, the biblical prophets were correct, and Daniel accepted the Word that came through Jeremiah as revealed. But there were also false prophets in those days as today who assured the Israelites their captivity would be short-lived. Hence, Jeremiah (at 29:3-11) warned them in no uncertain terms:

[The letter was sent] through Elasah, son of Shaphan, and Gemariah, son of Hilkiah, whom King Zedekiah of Judah had dispatched to Babylon, to King Nebuchadnezzar of Babylon.
Thus said Adonai Shavuot, the Elohim of Israel, to the whole community that I exiled from Jerusalem to Babylon:
Build houses and live in them, plant gardens, and eat their fruit.
You should take wives and beget sons and daughters; you should take wives for your sons and give your daughters to husbands so they may bear sons and daughters. Multiply there; do not decrease.
And seek the welfare of the city to which I have exiled you and pray to Adonai on its behalf; for in its prosperity, you shall prosper.
Thus, Adonai Shavuot, the Elohim of Israel, said: Let not the prophets and diviners in your midst deceive you, and pay no heed to the dreams they dream.
For they prophesy to you in My name falsely; I did not send them—declares Adonai.
Thus said Adonai: When Babylon's seventy years are over, I will take note of you and fulfill My promise of favor—to bring you back to this place.
For I am mindful of the plans I have made concerning you—declares Adonai—plans for your welfare, not for disaster, to give you a hopeful future.

Daniel was aware of what HaShem had revealed through the other prophets, yet he also understood that the prophecies he had received went beyond the scope of the other prophets. HaShem had shown Daniel not only the length of the exile he was involved in personally, as revealed to Jeremiah but also the duration of the greater exile of his people within the Olam Hazeh (the ongoing World Order) and how and possibly even when it would end!

This information partly caused the Rabbinate to downgrade his book in importance from the Nava'aim Prophets to the Ketuvim or Writtings. What if his dates didn't come true? The other prophets spoke of world events that would signify the time, but Daniel gives dates! What, the Rabbis feared, if others took advantage and used his information against Israel? Even as Gabriel, the revealer from the Ulai, explained the vision, he cautioned Daniel to conceal certain things about it (8:16,26). Frankly, the Rabbinate did not want this information made public. Lowering the book's rank gave them deniability. They lacked emunah and bitichon in HaShem's revelations, but we do not.

9:3 I turned my face to Adonai Elohim, devoting myself to prayer and supplication, fasting, sackcloth, and ashes [i.e., 'I made teshuvah'].

Daniel demonstrates how to begin when one wishes to understand the Holy Writ. Before considering the text, the context, the Rabbinic opinions, etc., one should approach the Author with humility and seek His counsel. One should enter into a state of hitbodedut, prayerful meditation. HaShem is the key to all knowledge, and He is willing to answer our questions and explain His mysteries as appropriate. Intellectual prowess is necessary, but humility, teshuvah (repentance), and fasting are more so as they demonstrate our seriousness to HaShem and ourselves. Intellectual prowess devoid of emunah has led many people astray and brought the world into innumerable disasters, as we discussed when we contrasted the focus of early biblical and later Rabbinic Judaism (II Chronicles 7:14, Proverbs 3:24).

9:4 I prayed to Adonai my Elohim, confessing thus: "O Lord, great and awesome God, who stays faithful to His covenant with those who love Him and keep His commandments!

9:5 We have sinned; we have gone astray; we have acted wickedly; we have been rebellious and have deviated from Your commandments and Your rules,

9:6 and have not obeyed Your servants, the prophets who spoke in Your name to our kings, elders, fathers, and all the people of the land.

9:7 With You, O Lord is the right, and the shame is on us to this very day, on the men of Judah and the inhabitants of Jerusalem, all Israel, near and far, in all the lands where You have banished them, for the trespass they committed against You.

9:8 The shame, Adonai, is on us, our kings, officers, and our fathers because we have sinned against You.

9:9 To the Lord our God belong mercy and forgiveness, for we rebelled against Him,

9:10 did not obey Adonai our Elohim by following His teachings that He set before us through His servants, the prophets.

9:11 All Israel has violated Your teaching and gone astray, disobeying You; so the curse and the oath written in the Teaching of Moshe, the servant of God, have been poured down upon us, for we have sinned against Him.

9:12 He carried out the threat that He made against us, and against our rulers who ruled us, to bring upon us great misfortune; under the whole heaven there has never been anything like what happened to Jerusalem.

9:13 All that calamity, just as is written in the Teaching of Moshe, came upon us, yet we did not supplicate Adonai our Elohim, did not repent of our iniquity or become wise through Your truth.

9:14 Hence, Adonai was intent upon bringing calamity upon us, for Adonai our Elohim is in the right in all He has done, and we have not obeyed Him.

9:15 "Now, O Lord our God—You who brought Your people out of the land of Egypt with a mighty hand, winning fame for Yourself to this very day—we have sinned, we have acted wickedly.

9:16 O Lord, as befits Your abundant benevolence, let Your wrathful fury turn back from Your city, Jerusalem, Your holy mountain, because of our sins and the iniquities of our fathers, Jerusalem, and Your people, have become a mockery among all around us.

9:17 "O our God, hear now the prayer of Your servant and his plea, and show Your favor to Your desolate sanctuary, for the Lord's sake.

9:18 Incline Your ear, O my God, and hear; open Your eyes and see our desolation and the city to which Your name is attached. We lay our plea before You not because of our merit but because of Your abundant mercies.

9:19 O Lord, hear! O Lord, forgive! O Lord, listen and act without delay for Your own sake, O my God; Your name is attached to Your city and Your people!"

9:20 While I was speaking, praying, and confessing my sin and the sin of my people Israel, and laying my supplication before Adonai my God on behalf of the holy mountain of my God.

Such a wonderful prayer! Daniel openly acknowledges his sins and those of his people, the Jews. He doesn't point at the other Jews, shifting the blame; instead, he accepts that all of our people have left HaShem's Derech or Way. Acknowledging this, he pleads with God to renew His relationship with them and to return them all to Jerusalem for His Glory.

"The holy mountain of my God" refers to Mount Zion's authority as the site of the Beit HaMikdash, or Holy Temple. Mountains in Scripture generally refer to authority.

9:21 While I was still uttering my prayer, the man [Hebrew: ish: a male] Gabriel, whom I had previously seen in the vision, was sent forth in flight and reached me about the time of the evening offering [i.e., 3 PM].

Daniel now speaks of a celestial entity known as Gabriel, who appears to him in the guise of an ish or man. Interestingly, according to some Rabbis, names among the various celestial beings are not mere labels but carry deep meanings and significance. They are titles describing assignments, not personal names, as is supported by the several times in Scripture where these beings are nameless and when asked for names, reply their identities are of no individual consequence (for example, Genesis 32:22–32, Judges 13:17-18). This fluidity of angelic names and titles adds a layer of mystery and intrigue to our understanding of celestial beings. The Scriptures are clear that HaShem alone is the rightful focus of all beings, terrestrial or celestial. Although we read of mighty angels like Gabriel, Michael, Raphael, and others, the beings who occupy these positions work as instruments of Elohim's sovereign Will. For instance:

Judges 13:17 Then Manoah asked the angel of Adonai, "What is your name? We will honor you when what you have said comes to pass." The angel of Adonai replied, "Why do you ask my name? It is too amazing for you to understand."

Celestial entities are real and complex. Their study reveals innumerable remarkable aspects about the nature of reality and our place in it. Because of this, many people in the past worshipped them. But they are not objects of worship. They are merely different species within the incredible cavalcade of HaShem's creation. We, too, are amazing creatures, yet only HaShem is worthy of worship because He alone is the Creator, Sustainer, and Destroyer (or Transformer) of all life forms. In His Presence, we are all insignificant, which should instill a sense of humility and reverence in us. Regardless of how humans conceive them, angels, in their myriad forms and species, are only created beings used to fulfill HaShem's purposes and exalt His omniscience.

Consider the Genesis account of Ya'akov wrestling with the angel, where the entity is referred to as an ish or man, a term that conveys a sense of relatability. In contrast, Hosea's reference to the event at Hosea 12:3–5 calls the same entity a malach or angel (literally a "messenger"), a term that emphasizes its divine nature. But the Genesis account goes even further. It hints at the mystery of these entities' nature and why the entity told Manoah his name was "too amazing for you to understand":

Genesis 32:22–32 He [the celestial entity] asked, "What is your name?" He replied, "Ya'akov." The celestial entity declared, "Ya'akov will no longer be your name, but Israel, a name that signifies your transformation, for you struggled with El [the Hebrew form of "God"] and ish [the Hebrew form of "man" or a mortal entity], and have been found capable!"
Ya'akov asked, "Now, reveal your name!" But he said, "Why do you ask my name?" And he blessed him there.
Ya'akov called the name of the place Peniel [or "Face of God"], saying, "for I have seen El face-to-face, and my soul survives."

But did Ya'akov really see God face-to-face? No, he saw a celestial entity. From this, we learn that since angels always do the Will of HaShem, their Possessor, encountering an angel is the equivalent of experiencing God directly, like when the three "men" appeared to Avraham on their way to destroy Sodom (Genesis 18). HaShem does not incarnate, and no one could defeat Him in any way. The translation "You have been found capable" does not suggest a human could defeat an angel, let alone HaShem, but that his emunah was found to be solid. Consider Sefaria's note on Avraham's three visitors:

Looking up, he saw three figures: *figures: Lit. "participants whose involvement defines the depicted situation." Or "agents [of the divine]," as the notice of the advent of divine communication in v. 1 implies an agency situation that casts these participants in their defining role as agents. Trad. "men." Cf. Rashbam, Ramban; see further the Dictionary under' ish; Agent.

Some of our sages teach that all the names we have for angels were acquired in Babylon (for instance, Talmud Yerushalmi Rosh Hashana 1:2), which they argue is why Daniel, written during his captivity in Babylon, is the first biblical book to use these names and why some believe we should not. These teachers suggest that applying names to the celestial beings is a form of avodah zarah, inspired by the beliefs of the other nations, which we are to avoid. Further, they charge that using these names detracts from HaShem's Glory. On the other hand, Ramban points out when discussing Exodus 30:13:

I [i.e., Ramban] hold that this is the same reason why our Rabbis call the language of the Torah "the Sacred Language" [literally lashon hakodesh], because the words of the Torah and the prophecies, and all words of holiness were all expressed in that language [i.e., Evrit/Hebrew]. It is thus the language in which the Holy One, blessed be He, spoke with His prophets, and with His congregation [when He said], — I am the Eternal thy G-d, etc., thou shalt have no other gods before Me [Exodus 20:2-5], and the other communications of the Torah and prophecy — and in that language He is called by His sacred names: E-il, Elokim, Shavuot, Sha-dai, Ya-h, and the Great Proper Name [i.e., the Tetragrammaton]. With that language [i.e., Evrit], He created His world and called the names shamayim (heavens), eretz (earth), and all that is in them, His angels and all His hosts — He called them all by name. The names of Michael and Gabriel are in this Sacred Language. In this language, He called the names of the holy ones on earth: Avraham, Yitzchak, Ya'akov, Shlomo, and others.

In our text, Gabriel, a celestial entity of immense power and significance, instructs Daniel in HaShem's instructions. The name Gabriel (Hebrew: גַּבְרִיאֵל: Gavrīʾēl) is composed of the first person singular possessive form of the Hebrew noun gever (גֶּבֶר), meaning "man" and ʾĒl, meaning "God," properly translating the entity's name as "man of God" or "power of God." In the Arabic form, Jibrīl (جبريل) or Gavriel, means "power of God." Entities like Gavriel, utilizing their celestial natures, exist to exercise and manifest the Power of the Most High God according to His Will. They should never be our focus; however, by human experience, we like to know who we are talking to. Daniel is not as pure as Moshe, who spoke with HaShem 'face to face' (Exodus 33:11), so his revelations mostly come from messengers or angels, but they are nonetheless authoritative.

The 6th century BCE exile of the Jews exposed Daniel and the other Jews to Zoroastrianism under the Medo-Persian reign of Darius and Cyrus, its intricate system of angelology, and the cosmic struggle between light and dark, good and evil. While not introducing these concepts to Hebrew thought, this exposure solidified them as established Jewish concepts, as the critics suggest. The profound impact of Zoroastrian exposure on Jewish cosmology and angelology cannot be overstated and partially contributes to Rabbinic concerns about Sefer Daniel. However, this development in consciousness was according to the Will of HaShem. Arguably, as the final generation of the age prepares to resist the Globalist Powers, the celestial lessons we learn from Sefer Daniel make us far more prepared than we would have been.

The striking similarities between these philosophies can be viewed as the result of the Babel expulsion — a historical event that shaped the beliefs of both Israel and Persians — or as the assimilation of Daniel and his peers to Zoroastrianism, which may be considered avodah Zarah on their part. By its nature, the flow of history is filled with contradictions, extremes, and course corrections. Neither history nor the present is static.

Gabriel's role as a messenger in Daniel's and later Jewish writings demonstrates that Zarathustra, founder of Zoroastrianism, profoundly impacted Jewish and subsequent thought. This exposure of the Jews to Zoroastrian cosmology during this exile played a significant part in shaping Gabriel's prominent role as a divine messenger in Judaism, Christianity, and Islam.

It's essential to remember that our understanding of the celestial entities is inherently limited. As the Bard said in Act 1 Scene 5 of Hamlet: 'There are more things in Heaven and Earth, Horatio, than are dreamt of in your philosophy.' This humbling truth should guide our exploration of this profound topic. We battle with extra-physical forces. We must realize our limitations as well as the power HaShem bestows on us as His servants.

We strive for accuracy, but the terms' good' and 'bad' that we use to categorize celestial beings as angels or demons, respectively, are oversimplifications. Our Siddurim (Jewish Prayer Books) acknowledge that 'All the angels are holy and do the Will of God, their Possessor.' However, Daniel and others clearly state that celestial beings are not always benevolent, as many of us know from personal experience. Revelations about the intricate nature of the celestial entities and their interactions with humans are genuinely fascinating, highlighting the profound depth of our religious texts and our perpetual quest for understanding. Still, when everything is said and done, the higher realization is: Dwell in the awe of God because this is the whole purpose of our existence (Ecclesiastes 12:13).

While it is true that Daniel — who was heavily schooled in Babylonian and Medo-Persian culture — was the first to introduce the names of angels into our tradition, this merely indicates the importance of his prophetic work and his impact on Jewish understanding. Having acknowledged this issue in the vernacular, Angel Gavriel is about to make a most profound revelation:

9:22 He [Gavriel] made me understand by speaking to me. He said, "Daniel, I have just come forth to give you understanding.

9:23 A [prophetic] Word went forth as you began your plea, and I have come to reveal it, for you are precious; so mark the Word and understand the vision.

Daniel will now disclose information humans won't fully understand until the cusp of the Olam Haba. HaShem grants this revelation to prepare us for the end of our people's exile and to usher in King Mashiach, who will defeat 'the Little Horn' as Daniel describes. Calculating these times is a multifaceted endeavor, approached in various ways by sincere researchers. We will strive to present them in a balanced method, in perfect harmony with Daniel's revelation, as informed by his studies of Jeremiah and the other prophets through the explanation provided by the esteemed Angel Gavriel.

9:24 "Seventy weeks have been decreed for your people and your holy city until the measure of [their] transgression is completed, that of [their] sin, and until [their] iniquity is expiated [or "made up" or "atoned for"] and eternal righteousness is ushered in, the prophetic vision is ratified, and the Holy of Holies is anointed.

9:25 You must know and understand: From the issuance of the word to restore and rebuild Jerusalem until Mashiach, it will be seven weeks. It [Jerusalem] will be rebuilt and squared with a moat for sixty-two weeks but during a time of distress.

According to Rashi:

[This decree was,] 'from the day of the first destruction in the days of Zedekiah until [the Temple] will be [destroyed] the second time [which we know happened in 69/70 CE]. So that Israel should receive their complete retribution in the exile of Titus and his subjugation of Jerusalem, a period of great suffering and loss for the Jewish people so that their transgressions should terminate, their sins should end, and their iniquities should be expiated [or atoned for].

Based on this reckoning, 'sixty-nine weeks of years' passed between the exile Daniel was part of until the coming of Titus the Roman, who destroyed the Second Temple in 70 CE. History confirms the biblical presentation. The destruction of the Second Temple marked a significant turning point in history. It also provides a basic time frame for these events.

Based on this prophecy, the Jews expected HaMashiach to arrive shortly before 70 CE (according to our current secular calendars). There is ample evidence suggesting this was common knowledge and expectation during that period, resulting in rampant Messianic expectations.

The Hellenized Jewish historian Josephus names three Messianic claimants during this period: Yeshua ben Miriam (known as Jesus of Nazareth), Judas Ben Ezekias (the son of a masterful thief whom Herod the Great had executed); Simon of Perea (a charismatic slave of King Herod); and Athronges of Judea — who led an armed revolt against Herod Archelaus and the occupying Roman forces. His supporters recognized him as Mashiach. He and his four brothers' insurrection lasted two years, from 4-2 BCE. What happened to Athronges is unknown. The Book of Acts mentions other would-be Messiahs:

Acts 5:33 When they heard this [i.e., their reply that "We ought to obey God rather than men"], they [the court] were furious and plotted to kill them [i.e., the disciples]. Then, one in the council stood up, a Pharisee named Gamaliel, a Law teacher held in respect by all the people, and commanded them to put the apostles outside for a little while. And he said to them: "Men of Israel, take heed to yourselves what you intend to do regarding these men. Some time ago, Theudas arose, claiming to be somebody. Several people, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. After this man, Judas of Galilee arose in the days of the census and drew away many people after him. He also perished, and all who obeyed him were dispersed. Now I say to you, keep away from these men [the Way sect elders] and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it—lest you fight against God."

Many people during this time sincerely believed in the imminent arrival of HaMessiah. However, the 'proof is in the pudding,' as the saying goes, and none of the First Century candidates accomplished what the Biblical Prophets required.

We have this interesting statement in Rosh Hashanah 11a:

Our forebearer's slavery in Egypt ceased in Nisan, and the Jewish people were redeemed from Egypt. The Jewish people will be redeemed in Tishrei in the future, in the final redemption, with the coming of Ha Mashiach [THE Messiah].

This text partly explains why many Chasidim and others expect Mashiach ben David to come on a Rosh Hashana, which was, according to traditional belief, the day that Adam was created, when the Akedah (Binding of Isaac) occurred, and when the matriarch Sarah and the prophetess Hanna died, when the patriarchs were born and when Joseph was released prison. The coming of HaMashiach has always been a firmly held Jewish conviction. Of course, like other beliefs, this one is currently waning among our people as emunah continues to die. Concerning the traditional messianic hope of Israel, Mishnah Sotah 9:15 warns:

In the footsteps of HaMashiach [i.e., when his arrival is imminant], insolence (hutzpah) will increase, and the cost of living will go up significantly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the wayward shuls, which will be used for licentiousness; the Galilee will be destroyed, the Golan Heights will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, "For sons spurn their father, daughters rise against mother, daughters-in-law against mother-in-law a man's household are his enemies" (Micah 7:6). The face of that generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? We can only rely upon our Father, who is in heaven.

The people of the First Century understood Daniel to be speaking of their generation as the time HaMashiach ben David would come. Hence, the JPS 1985:

Daniel 9:25: "You must know and understand: From the issuance of the word [ḏā-ḇār,] to restore and rebuild Jerusalem until (עַד־) the anointed leader [Hebrew: מָשִׁ֣יחַ נָגִ֔יד i.e., mā-šî-aḥ nā-ḡîḏ or in English, "Messiah the Ruler"] is seven weeks; and for sixty-two weeks it will be rebuilt, square and moat, but in a time of distress.
Or, more clearly:
"Know therefore and understand: from the issuance of the command to restore and build Jerusalem until Messiah the Ruler, there shall be seven and sixty-two weeks; the street and the wall will be built again, even in troublesome times.

The Hebrew word in the text is mashiach, messiah, which does refer to, as the JPS has it, "the anointed leader," but by not using the well-known word "Messiah," the translators may seem to imply some obscuration of the meaning where none exists.

On the other hand, mashiach does not necessarily mean HaMashiach. or The Messiah. It depends on the context. Cyrus and others have been called mashiach, anointed rulers. Yet, according to the prophets, neither Cyrus nor anyone else thus far has overseen the end of sinful human nature as HaMashiach will.

Are these verses speaking of the Messiah? For a different perspective, consider this from The Rashi Ketuvim by Rabbi Shraga Silverstein (bracketed insertions are his).

And know and understand from this word that has gone forth to restore and rebuild Jerusalem. [From the destruction of the first Temple] until [the coming of the anointed prince [(Koresh, king of Paras [viz. Isaiah 45:1])] seven sevens [i.e., seven shemitah periods will elapse]. And for sixty-two sevens [(434 years)], [the city] will be restored and rebuilt, with its streets and its entrenchments. And they will be troubled times [(in subservience to the kings of Paras)].

So, the logical question remains: Who is this 'anointed prince' or 'mashiach'? Contextually, we know it wasn't Koresh, king of Paras (i.e., Cyrus of Persia), as Rabbi Shraga Silverstein suggests, because Persia fell to Greece, as Daniel foretold, and the Roman Empire conquered Greece. The timing is way off for that interpretation. Moreover, during the reign of Cyrus, sin was not acquitted, the Temple was not restored, etc. Cyrus was a mashiach but not HaMashiach. Besides, as demonstrated, the people of the first century CE expected this Messiah to come in their generation, not 500 years before their births. While the prophets imply the existence of Iran (Persia) in the latter days, nothing in this prophecy connects Persian power in the first century CE. Rome held the power. This prophecy, therefore, can not refer to Cyrus or any first-century Persian ruler. In context, the prophecy must refer to HaMashiach ben David, who will come at the End of the Age (i.e., at the conjunction of the Olam Hazeh and the Olam Haba) and end all sinful rebellion; only then will the earth and the heavens enjoy peace.

The Hebrew word mashiach means "anointed." It appears 39 times in the Torah about high priests, kings, or others anointed by God for some special mission. For example, Leviticus 4:3, I Samuel 12:3, 24:6, 26:11, Psalms 20:7, Lamentations 4:20, and Isaiah 45:1. Those who say it is never used for HaMashiach 'as conceived today' ignore the fact that the principle role of Mashiach ben David will be to rule as our anointed king as typified by Cyrus' being called Mashiach at Isaiah 45:1. As in The Rashi Chumash by Rabbi Shraga Silverstein regarding Genesis 49:10:

The scepter shall not depart from Judah [from David on, (an allusion to) the Exilarchs of Bavel, who rule with the scepter by royal edict], nor a lawgiver from between his feet [(an allusion to) the disciples, the Nassiate of Eretz Yisrael] until Shiloh comes, [the king, Messiah, sovereignty being his (shelo)], and to him will be an assembly of nations.

The rabbi notes: "the king, Messiah, sovereignty being his (shelo)," which is to say, his sovereignty will not be for his own sake but as his service to God. Biblical Hebrew must be understood according to context. Contextually, the coming of a final righteous king, not for his own glory, for Israel is absolutely established by our Scriptures and by the Chazal. Hence, with a lot of scriptural support, applying the term mashiach to HaMashiach in Daniel chapter nine is consistent with normal biblical usage. Furthermore, contextually, chapter nine speaks of Gabriel's revelation of HaMashiach ben David's coming reign and his accomplishing things that are yet to be done by anyone.

These are Daniel's words and holy writ, regardless of the doctrinal difficulties anyone may have with their interpretations. According to Daniel's information, Mashiach ben David was expected to come in the first century CE, sometime before 70 CE. But this did not happen, so our question should be, Why didn't it happen? and when will it happen?

The context of chapter nine is Israel's ultimate redemption and the bringing of eternal peace (9:16), which will only come through Mashiach ben David according to the biblical prophets and Jewish tradition. Daniel describes what HaMashiach will accomplish:

"Seventy weeks have been decreed for your people and your holy city until the measure of transgression is filled and that of sin complete, until iniquity is expiated, and eternal righteousness ushered in; and prophetic vision ratified, and the Holy of Holies anointed.

Such has yet to happen regardless of Daniel's calculations, so the prophecy remains unrealized. Daniel pointed to the First Century CE, as Rashi himself says. But it didn't happen then. Like Jonah at Nineveh and the Exodus generation Jews at the border of Eretz Y'israel, many were perplexed when what they expected did not happen due to their lack of emunah. Many first-century Jews were certain Mashiach would come for them, but they did too little, if anything, in preparation.

Was Daniel wrong? Did he say Mashiach ben David would come then? He did not! Let's delve deeper and reread these important verses in a more concise translation and discover Daniel's caveat:

9:24 "Seventy weeks [implied and generally accepted as "seventy weeks of years"] are decreed concerning your people [the Jews] and your holy city [Jerusalem], to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophecy and to anoint the most holy place [the Beit HaMikdash or Third Temple].

9:25 Know therefore and understand that from the issuing of the word [command or royal decree] to restore and rebuild Jerusalem until the coming of Mashiach, the Ruler, there shall be seven weeks [or 49 years], and three-score and two weeks, sixty-two weeks [or 434 years]; it [Jerusalem in context] shall be built again with squares and a moat but during troubling time.

So, after 49 years and another 434 years from Israel's fall (i.e., 69 'weeks'), "anointing" (mashiach) came to Jerusalem, as Daniel said. This divine anointing could refer to the Prince of Israel, HaMashiach, but not necessarily based on the Hebrew. If HaMashiach had come, he would have done so as a 'prince' in that he would rule under the eternal King's authority, as did King David, Shlomo, et al. The Hebrew merely says mashiach not HaMashiach. As we will discuss as we continue, the Jews of the first century were not spiritually prepared to receive our king, so the prophecies were not fulfilled. In 70 CE, the anointing departed, as evidenced by the Temple's destruction. According to Rashi's study, these 69 'weeks' take us to 70 CE, and he adds, "There is no reason to debate this."

Let's clarify what is known: Gabriel told Daniel that the countdown would start with the decree to rebuild Jerusalem. From that date to the coming of the Messiah, it would be 483 years. This seems certain. We know from history that the final command to "restore and rebuild Jerusalem" was given by King Artaxerxes of Persia circa 444 BCE as described in Nehemiah 2:1-8, so that may be the most accurate date for our calculations, rather than those of Cyrus and Darius, but this is an assumption as discussed.

The '49 weeks of years' (or the seven "sevens") covers the time that it took to rebuild Jerusalem and the Second Temple following the decree "during times of trouble" (Daniel 9:25)—while they were under constant harassment from the Greeks and other anti-Semites.

The Term "Mashiach"

The Hebrew word mashiach simply means "anointed." This word appears 39 times in the Torah. It refers to a High Priest, a King, or someone designated by God as "anointed" for some special mission. See, for example, Leviticus 4:3, I Samuel 12:3, 24:6, 26:11, Psalms 20:7, Lamentations 4:20, and Isaiah 45:1. Those who say it is never used for HaMashiach 'as conceived today' ignore the fact that the principle role of Mashiach ben David will be to rule as our anointed king as typified by Cyrus' being called Mashiach at Isaiah 45:1. Hence, with a lot of scriptural support, applying the term mashiach to HaMashiach is consistent with normal biblical usage. Furthermore, contextually, the section speaks of HaMashiach ben David and his accomplishing things that are yet to be done by anyone. These are Daniel's words, regardless of the difficulties anyone has with interpretations. According to Daniel's information, Mashiach ben David was expected to come in the first century, sometime before 70 CE. Did he? If not, why?

We can not accurately interpret Daniel Nine solely as a reference to the seventy years of Jewish captivity predicted by Jeremiah because those years did not lead to the establishment of 'eternal righteousness' as foretold. Daniel had to have seen more.

We are now delving into a dual prophecy. On the one hand, Daniel accurately prophesied the end of the literal captivity, as Jeremiah had predicted. On the other hand, he is speaking of a more profound fulfillment, a time when the reign of the four global Gentile empires will come to an end with the defeat of the "Little Horn," the one the Talmud calls the man more cruel than Haman, and the liberation from the dark lords of the Nephilim. This dual prophecy is key to understanding biblical history and future events. Everything that came before merely set the stage for the final scene of the War Between the Children of God and the Children of the Nephilim.

9:25 You must know and understand: From the issuance of the word to restore and rebuild Jerusalem until Mashiach, it will be seven weeks. It [Jerusalem] will be rebuilt and squared with a moat for sixty-two weeks but during a time of distress.

The Timing of the Messiah

Rashi identifies Daniel's referenced "anointed leader" or Mashiach in Hebrew, as king Messiah as the text clearly says:

— so that Israel should receive their complete retribution in the exile of Titus and his subjugation so that their transgressions should terminate, their sins should end, and their iniquities should be expiated to bring upon them eternal righteousness and to anoint the Holy of Holies: the Ark, the altars, and the holy vessels, which they will receive from King Messiah.

Jewish authorities accept this as a Messianic prophecy; however, one that has not yet been fulfilled: The end of sin, the anointing of the eternal Temple, etc., has yet to happen. Nevertheless, Daniel's prophetic timeline brings us to the first century CE, to the sixty-ninth 'Week.' Based on this, Christians conclude Daniel speaks of Yeshua ben Miriam as Mashiach ben David. There were, however, many other claimants to the Messianic throne during this period. Living during this period is not enough to proclaim anyone the Messiah.

The Rabbis understandably want to debunk any support given to such interpretations since we do not accept Yeshua or the other claimants as our Mashiach. But facts are facts. The cardinal issue lies with our unworthiness to receive our king then. Rashi correctly points to the events of 70 CE as meeting Daniel's timeline. But as of the 69th 'Week,' not the 70th! Here is the caveat mentioned above. Had the first-century Jews been spiritually prepared, HaMashiach would have arisen during the 69th 'week.' Alas, they were not.

The Way ("HaDerech") Jewish Sect of Yeshua's followers (Acts 24:14) and Gentile Christianity, which arose from it, believe Yeshua or Jesus was the promised Messiah and that the Jewish authorities rejected their anointed king. This view concerns the Rabbis, of course, who are responsible for protecting their congregants from heresy and persecution and who desire HaMashiach as much as anyone. This association of texts sometimes leads the Rabbinate to disturbing lengths as they reject any arguable connections. For example, even though Rashi, one of Judaism's most well-established scholars, identifies this section as a Messianic prophecy and points directly to 70 CE, Rabbi Bentzion Kravitz of Jews for Judaism counters:

"It is essential to have a correct understanding of Daniel Nine to point out that it is incorrect to read this passage as if it were speaking about the Messiah.
This [connection] may appear obvious to Christians since their translations have the word "Messiah" mentioned twice in this chapter; however, this is the result of a blatant and intentional mistranslation of the Hebrew word (מָשִׁ֣יחַ ~ Mashiach)" (emphasis mine)

Rabbi Kravitz's doubtless well-intentioned argument, echoed by many Jewish authorities, is without textual merit. The English word 'Messiah' is the correct translation of the Hebrew משיח (Mashiach), so to say it's "a blatant and intentional mistranslation" is not only misleading but also disrespectful to those who sincerely seek the truth, whether Jew or Gentile. The Christian translations are accurate here. It's a matter of interpretation, not translation.

Are the standard Jewish translations that translate as "anoint" or "anointed" instead of mashiach intentionally deceiving? One should not assume that any more than one has cause to attack the Christian translations. In standard Jewish translations, the word mashiach is merely translated rather than transliterated, as is done with the Sacred Name (presented as LORD instead of the Tetragrammaton letters), God' instead of Elohim, Moses instead of Moshe, and so on.

The Hebrew texts don't say HaMashiach (the Messiah), but only mashiach, which means "anointed." As explained by the Encyclopedia Britannica:

Messiah, (from Hebrew mashiaḥ, "anointed"), in Judaism, the expected king of the Davidic line who would deliver Israel from foreign bondage and restore the glories of its golden age. The Greek New Testament's translation of christos became the accepted Christian designation and title of Jesus of Nazareth, indicative of his ministry's principal character and function.

Sincere Jews and Christians seek the God Israel, the God of the Bible, according to their understanding, and both accept the biblical assurance of the coming of Mashiach ben David (the Messiah). For Jews, however, the term mashiach denotes any redeeming figure, like Cyrus, and the adjective "messianic" is used in a broader sense to refer to beliefs or theories about any eschatological improvement of the state of humanity or the world rather than necessarily as an ultimate ruler in the case of Daniel's prophecies. Indeed, Judaism sees the End Time coming of two messiahs, not just one, as I discuss here). As we will see, since no one in the first century fulfilled the messianic prophecies, Daniel's writings had to be reinterpreted by both groups. For Christians, this gave rise to the doctrine of the Second Advent, a belief without any Tanach support and foreign to Jewish tradition but arguably hinted at in the New Testament.

The Encyclopedia Britannica entry further says concerning the word Messiah, from a Jewish perception:

The biblical 'Old Testament' never speaks of an eschatological messiah, and even the "messianic" passages that contain prophecies of a future golden age under an ideal king never use the term messiah. Nevertheless, many modern scholars believe that Israelite messianism developed from beliefs connected with their nation's kingship. When actual reality and the careers of particular historical Israelite kings proved more and more disappointing, the "messianic" kingship ideology was projected on the future.
As we have demonstrated above, this common Rabbinic claim, referenced by the editors of the Encyclopedia Britannica, is misleading, if not inaccurate. Daniel uses the term mashiach in chapter nine when speaking of the coming eschatological Messiah who will bring an end to all sin, establish the Temple, etc.

The Jewish and biblical idea of HaMashiach ben David coming to conclude the current age and to bring in the future Olam Haba is presented in several messianic passages like Isaiah chapter nine, as our Talmudic Sages also teach, even though our foretold leader is not biblically designated as haMashiach. Talmudic Judaism affirms this view. For instance, Berakhot 34b:19:

Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All the prophets prophesied about the changes in world order, pointing to the end of days, to reference the days of the HaMashiach.

The Command to Restore and Rebuild Jerusalem.

Several such commands or permits were issued, including those mentioned in the books by Ezra and Nehemiah. Four such "decrees" were issued by three Persian monarchs over 93 years, each dealing with the Jewish exiles' return and the rebuilding of the Temple and City. Based on this, we know the date to be within a century, the first century CE, within a 93-year window.

So, which rebuilding order was Daniel talking about? There is no way to know for certain. The decree of Cyrus the Great freed the Jews, but only half chose to leave Babylon. The Temple rebuilding, if we use his dates, began circa 444 BCE. But Darius supported this agenda and acted to make its implementation possible, but to no avail. Nonetheless, HaShem declared:

I [HaShem] am the One who says of Cyrus, "He is My Mashiach [i.e., My annointed], he will fulfill all My purposes! He will say of Jerusalem, 'She shall be rebuilt,' and to the Temple: 'You will be restored'" - Isaiah 44:28.

And again:
It was I [HaShem] Who roused him [i.e., Cyrus] for victory and who leveled all roads for him. He [i.e., Cyrus] shall rebuild My city and let My exiled people go without a price and without payment—says Adonai Shavuot.

But not so fast. Do not imagine there is a contradiction here. HaShem grants us free will, and for whatever reason, the first-century Jews failed to take advantage of Hashem's offer. The Jews were free to leave Babylon, but only half did. Jews today are free to make teshuvah, but only a small percentage do. The Babylonian Jews who returned home to Judea did not begin construction on the Temple until much later. Then we read at 10:1-3:

When he [Daniel] saw that Cyrus had curtailed the construction of the Temple, for he had ordered to commence it, and he rescinded because of the message of the adversaries of Judah and Benjamin: Rehum the adviser and Shimshai the scribe, as is written in the Book of Ezra (4:5).
More on this in chapter ten, but note that despite God's order, human free will blocked the plan to establish the reign of HaMashaich ben David until later. Even though HaShem authorized the building of the Second Temple, we did not merit to see it rise for many years. Likewise, even though Moshe told the Israelites in Egypt that they would enter the Promised Land, their lack of emunah and bitichon prohibited their entry in the end, and they died in the wilderness. History is the interchange of God's granted opportunities and human emunah-based acceptance or rejection of those opportunities. We know from other texts that if Israel would turn to God, the War of Magog would be avoided (Mishna Torah, Laws of Kings and their Wars, Chapter 11, Law #4), but if we do not, when the Jews face final extinction, HaShem will insert Himself into human affairs to rescue His Elect (Sanhedrin Folio 97a) based on His Promise.

Assuming we fail to make proper collective teshuvah (repentance), when does Daniel see the Messiah coming? When should our calculations begin?

Nehemiah 2:1-8: 1 And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I [Nehemiah] took the wine and gave it to the king. Now, I had never been sad in his presence before.

2 Therefore, the king asked me, "Why is your face sad since you are not sick? This is nothing but sorrow of heart." So I became dreadfully afraid,

3 and replied to the king, "May the king live forever! Why should my face not be sad when the city, the place of my fathers' tombs, lies waste, and its gates are burned with fire?"

4 Then the king asked me, "What do you request?" So I prayed to the God of Heaven [for instruction].

5 And I said to the king, "If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers' tombs, that I may rebuild it."

6 The king said to me (the queen sat beside him), "How long will your journey be? And when will you return?" So it pleased the king to send me, and I set him a time.

7 Furthermore, I said to the king, "If it pleases the king, let letters be given to me for the governors of the region beyond the River, so they will permit me to pass through till I come to Judah,

8 and a letter to Asaph, the keeper of the king's forest, that he must give me timber to make beams for the citadel's gates, which pertains to the Temple, the city wall, and the house I will occupy." And the king granted them to me according to my God's good hand [providence] upon me.

Based on Scripture, our calculations have four possible starting points. All of them lead us to the first century CE. As Rashi said, there is no room for debate about this. But let's try to narrow it down a bit.

Ezra 6:1–12: Thereupon, at King Darius' order, they searched the archives of Babylon, where the treasures were stored.
But it was in the citadel of Ecbatana, in the province of Media, that a scroll was found in which the following was written: "Memorandum:
In the first year of King Cyrus, King Cyrus issued an order concerning the House of God in Jerusalem: 'Let the House be rebuilt, a place for offering sacrifices, with a base built up high. Let it be sixty cubits high and sixty cubits wide,
with a course of unused timber for each of three courses of hewn stone. The palace shall pay the expenses.
And the gold and silver vessels of the House of God which Nebuchadnezzar had taken away from the Temple in Jerusalem and transported to Babylon shall be returned there, and let each go back to the Temple in Jerusalem where it belongs; you shall deposit it in the House of God.'
"Now you, Tattenai, governor of the province of Beyond the River, Shethar-bozenai and colleagues, the officials of Beyond the River, stay away from that place! [i.e., don't hassle the Jews].
Allow the work of this House of God to go on; let the governor of the Jews and the elders of the Jews rebuild this House of God on its site.
I hereby issue an order concerning what you must do to help these elders of the Jews rebuild this House of God: the expenses are to be paid to these men with dispatch out of the resources of the King, derived from the taxes of the province of Beyond the River so that the work not be stopped.
They are to be given daily, without fail, whatever they need of young bulls, rams, or lambs as burnt offerings for the God of Heaven, and wheat, salt, wine, and oil, at the order of the priests in Jerusalem,
so that they may offer pleasing sacrifices to the God of Heaven and pray for the life of the King and his sons.
I also order that whoever alters this decree shall have a beam removed from his house, and he shall be impaled on it and his house confiscated.
May the God who established His name there cause the downfall of any king or nation that undertakes to alter or damage that House of God in Jerusalem. I, Darius, have issued the decree; let it be carried out with all haste."

Most biblical historians agree that Cyrus issued his royal decree in 538 BCE. Although it permitted the Jews to return home at that time—about half of them did—it appears they had no practical way to rebuild the Temple because Cyrus retracted his support (Daniel 10:1-3). It was not until the impactful order of royal patronage from King Darius in 520 BCE that the rebuilding program became feasible.

Shlomo HaMelech, who built the first Beit MaMikdash (literally "House of the Holy"), was extremely wealthy and powerful when he ordered it built for his people and his God. The Jews of Daniel's time were poor and had few resources. Darius' support was a crucial turning point in the Temple's history and partially renewed the emunah of the people for a time. Even then, however, the Jews were troubled by their adversaries, like Rehum, the adviser, and Shimshai, the scribe, as is written in the Book of Ezra (4:5). The general Jewish lack of emunah and desire to return to HaShem doubtless also played a role in the delay. So even with Darius' support, considerable time passed before the construction began.

Bur remember, Daniel said, "From the going forth of the word to restore and build Jerusalem," not from the rebuilding of it, so many believe that counting from Cyrus' edict would be correct. However, there is debate about this. Does an unimplemented edict that few knew of meet Daniel's prophetic requirements? Although Cyrus ordered it in 538, his decree was not made public until Darius searched for and found the scroll. So, arguably, our calculations should begin in 538 BCE, not 520 BCE. But then, not much happened, even with Darius' patronage. There are several legitimate questions with no sure answers.

Based on Nehemiah's information, which Daniel studied and used, when we convert the 360-day lunar year used by the ancient Jews, these 483 lunar years become 476 solar years. When calculating from Artaxerxes' date of 444 BCE and adjusting for the switch from BCE to CE, these 476 years place us at 32 or 33 CE, the very year in which the Roman Catholic Church claims Yeshua was executed. Since the Rabbinate (the Pharisees) determined that Yeshua was not HaMashiach ben David, this apparent coincidence is distasteful because Nehemiah's calculations are straightforward. Here is another reason Sefer Daniel was downgraded from the official prophets collection of our Tanach.

Understandably, this dating causes some discomfort among Jewish students of Scripture because of the Christian claims. Christians see this believed fulfillment of Daniel's prophecy as evidence of Yeshua's being HaMashiach, believing as they do that his execution purchased their redemption and sealed our fate as Jews to doom unless we embrace Yeshua as our Mashiach. Given their religious paradigm, their belief in this seems logical, but that does not make it correct.

Most biblical scholars, Jewish, Christian, or otherwise, now agree that Vatican dating for Yeshua is incorrect. For example, Encyclopedia Britannica says Yeshua was born circa 6-4 BCE in Bethlehem and died circa 27-29 CE in Jerusalem. Most scholars now agree that Yeshua was not born in the year 0 as originally conceived by the Vatican. As I explain in my piece, Christmas: The Mother of all Pagan Holidays:

"The simple fact is that at this point, we do not know conclusively when the historic Yeshua ben Miriam was born nor when the Romans executed him—I completely disagree with those who claim he never lived; in my opinion, his existence is certain. It seems most likely from what we have that his birth occurred during the eight-day Jewish festival of Sukkot. The time of year was certainly not midwinter based on Luke's description of the 'shepherds abiding in the fields by night with their sheep.' The description of the child being born in a sukkah or a phatne in the Greek version supports the idea of a Sukkot autumn birth and fits everything known and claimed in the Gospel accounts about the timing.

As for the year, the Gospel accounts, coupled with the elevation of Publius Sulpicius Quirinius as Herod Antipas was making his influence known in Rome during the waning years of Herod the Great's rule, makes the most likely date for Yeshua's birth on or a few days after Thursday, October 6, 7 BCE (as calculated on the Gregorian calendar or October 8, 7 BCE on the Julian) which was the first day of Sukkot that year. This date is also harmonious with Matthew and Luke's accounts and explains why sukkot or huts were available for the family to dwell in, as described in the Gospels. Based on this, Yeshua's entry into Jerusalem on a donkey, as described in Matthew 21:1–9, did not occur in 33 CE but in 25 or 26 CE, before the calculations of Artaxerxes' edict. The point is that 33 CE was a few years after Yeshua's death and did not pinpoint the event as claimed by the Church. On the other hand, given what is not known with certainty, a few years either way seems irrelevant but noteworthy.

We know historically and from the writings of the Rabbis, Josephus, the Book of Acts, and elsewhere that many people believed the Messiah was due during the first century CE and that many potential claimants arose. As Rashi says, there is no benefit in questioning Daniel's calculations pointing to the First Century. What is equally sure is that no one accomplished what Mashiach ben David, a term used to refer to the Messiah from the lineage of King David, must do according to the prophecies. These dates, within a tiny margin of error, are sure. The prophets are equally clear that the entire world will recognize HaMashiach when he comes based on his fulfillment of the diverse prophetic requirements, as I discuss elsewhere. The very fact that debate exists proves Mashiach has yet to come. Concerning the reign of HaMashiach ben David, the prophets are clear:

"And no longer shall each one teach his neighbor and each his brother, saying, 'Know Adonai,' for they shall all know me, from the least of them to the greatest, declares Adonai. For I will forgive their iniquity, and remember their sin no more" — Jeremiah 31:34.

With all due respect to the followers of Yeshua ben Miriam, none of the historic claimants met the biblical qualifications. Despite the sincere beliefs of millions, there is still no consensus concerning God's identity nor the identity of HaMashiach, as there must be once Mashiach ben David is ruling. But the potential certainly existed then, and many people willingly died for their convictions concerning the various claimants, including Yeshua!

Who in the first century had the potential to fulfill the task? Who did Daniel foresee? Objectively, we have no way of knowing. Arguably, Yeshua ben Miriam called Jesus of Nazareth; perhaps Judas of Galilee, Theudas, Simon of Peraea, Athronges, Simon bar Kokhba in the second century, or someone else. We have no way of knowing for sure who Daniel was pointing to. But what is certain is that no one succeeded in ending the sin nature within humanity, uniting humanity around the worship of HaShem, building the Third Temple, bringing in world peace, ending world hunger, and so on.

In following centuries, several other claimants arose, including Moses of Crete during the 5th century when certain Talmudic scholars determined the time of Messiah was at hand in the years 440 (Sanhedrin.97b) or 471 (Avodah Zarah 9b, according to Rav Huna ben Rav Yehoshua). In the 7th century, the rise of Karaite Judaism brought more claimants, including Anu Isa, Yudghan, Seren, and Nehemiah, Gaon of Pumbedita (719–730), who was a rather radical anti-Rabbinic Karaite claimant. And, of course, there have been several would-be claimants from other religious traditions, such as Baháʼu'lláh, the Iranian religious leader who founded the Baháʼí Faith. While Baháʼu'lláh was Semitic, like Cyrus the Great, Baháʼu'lláh was not of the House of Israel, let alone the Tribe of Yehuda as the biblical HaMashiach must be.

There have been far more claimants than these. But still, the observable evidence is that after so many would-be Messiahs, we are still living under the Old Babylonian-based System and still debating the nature of God and the identity of His Mashiach. From a biblical perspective, this is all the proof we need that HaMashiach ben David has not yet come. The prophecies have not yet been fulfilled.

Could King Messiah have come in the first century, but the Jews not accept him? There is no prophetic biblical support that this might or even could happen. Instead, the prophets say that when the Messiah comes, everyone will realize who he is and accept him as King of Isreal, as taught in Jeremiah 31:34, Zechariah 14:9, Zephaniah 3:9, etc. The fact is that no one, including Yeshua ben Miriam, met the messianic requirements. So, how could the Jewish authorities have accepted as Messiah anyone who did not meet the requirements? They did in the case of Simon bar Kokhba with disastrous results.

Besides, Yeshua himself denied he was the long-awaited Messiah when directly asked:

John 18:33 Pilate then went back inside the palace, summoned Yeshua, and asked him, "Are you the king of the Jews?"
34 "Is that your own idea," Yeshua asked, "or did others talk to you about me?"
35 "Am I a Jew?" Pilate replied. "Your own people and chief priests handed you over to me. What is it you have done?"
36 Yeshua replied, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But my kingdom is not of this world."
37 "You are a king, then!" said Pilate.
Yeshua answered, "You say that I am a king. But, in fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me."
38 "What is truth?" retorted Pilate. With this, he went out again to the Jews gathered there and said, "I find no basis for a charge against him."

This section is often mistranslated with bias, but this is a solid translation. Had Yeshua been a king or considered himself a political leader, he would have been found guilty of treason against Rome. King Herod questioned Yeshua, "Are you the king of the Jews?" He replied that he was not. Adding that the kingdom he proclaimed was not earthly but spiritual (John 18:36). The historical Yeshua was a Jewish spiritual reformer, not a politician. From all evidence, he didn't trust human governments and had no desire to be King of Israel. But the Messianic Kingdom will be an earthly kingdom, not a spiritual ideology. The spiritual teachings ascribed to Yeshua the Jew helped bring civilization and Torah knowledge to the world. He and his followers deserve our respect and gratitude for this, as Rambam acknowledges, despite the abuses and the anti-semitism of some Christians historically and today. Overall, Christians have done great good. But it's important to understand that Yeshua, as presented in the Gospels, was a devout Jew who did not start a new religion, never claimed to Mashiach Ben David, and never showed any interest in the job.

Perhaps the various claimants were sincere in their bids; perhaps they were unqualified usurpers, as Daniel also warned some would be (Daniel 11:14). What we know is that even as the Israelites reached the border of the Promised Land, were not allowed to enter for 40 years because of their lack of emunah and
bitichon, for whatever reason, our final king was not crowned in the first century CE nor since. Thus far, no one has been found worthy of being HaMashiach ben David. How do we know this? Daniel says that whoever fulfills the prophecies must:

— finish the transgression, make an end of sins, make reconciliation for iniquity, bring in everlasting righteousness, seal up [or conclude] the vision and the prophecy [of the various prophets], and anoint the Most Holy Place.

Daniel said the Messiah would establish and anoint the Most Holy Place within Beit HaMikdash. Yet, in 70 CE, just forty years after Yeshua's execution by the Romans, the Second Beit HaMikdash was utterly destroyed; this was the opposite of what Daniel foretold for the Mashiach and the Temple, as even Yeshua predicted in Matthew 24. Based on the Gospel accounts, Yeshua did not expect to be the Messiah. For more evidence of this, consider his Interesting Omision during a public reading of the Prophets in his shul as I discuss elsewhere. Yeshua considered himself to be a prophet and spiritual light-bringer and realized it was a dangerous assignment:

Matthew 23:37: "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!

Yeshua ben Miriam was probably the most misunderstood and maligned Jew in our history, both by the Jews and Gentiles alike, but he was not HaMashiach ben David.

How can this be? Was Daniel wrong? Was Daniel a false prophet? Was it not prophesied the Messiah would come in the first century? The answer is yes and no. The first century was the 69th' week' of the prophecy when HaMashiach was expected to arrive and begin his 70th 'week' reign. The first century would have been an ideal time for him, but the Jews were not ready yet. As the Chefezt notes: They had not made the necessary teshuvah:

Our Sages state: "Jerusalem was only destroyed because its inhabitants limited their decisions to the [letter of the] law of Torah" (Bava Metzia 30b). This seems difficult, for Scripture records many sins that that generation was guilty of.

Therefore, an additional period was decreed. We call this additional period the Gap, a significant delay in the fulfillment of the prophecy, a time of separation between the 69th and 70th 'week' of the prophecy.

As we have discussed, Sanhedrin 97a and b says, "All the predestined dates [for the Redemption] have passed, and the matter [now] depends only on repentance and good deeds."

It appears in hindsight that the first century CE was among these pre-approved times when, had the Jews made genuine repentance, HaMashiach would have been sent to us and begun his reign, and the Gap would not have been needed. But we did the opposite. Instead of making teshuvah, as Rabbi Yisrael Meir ha-Kohen Kagan (aka the Chofetz Chaim, January 26, 1838 – September 15, 1933) told us of that generation:

Our Sages state: "Jerusalem was only destroyed [in 70 CE]because its inhabitants limited their decisions to the [letter of the] law of Torah" (Bava Metzia 30b). This seems difficult to understand because Scripture records many sins of which that generation was guilty. Our discussion sheds light on the matter. Had the people overlooked the wrong caused them, HaShem would have also forgiven them. However, they were absolutely unrelenting toward each other, demanding whatever they could extract according to the law — and Heaven judged them accordingly."

Had the first-century Rabbinate humbled themselves and made teshuvah, perhaps, as some Jews and non-Jews believed, Yeshua ben Miriam may have served as HaMashiach. However, maybe a different Messianic candidate would have been anointed (mashiach) for the task, like Dositheos — who sought to persuade the Samaritans that he was the Messiah. Dositheos had a considerable following for a while. Eusebius, Pseudo-Tertullian, Philastrius, and Pseudo-Clementines all mention Dositheus as a serious candidate. According to Epiphanius, Dositheus was an ambitious Jew who allied himself with the Samaritans in opposition to the Rabbis elevating their Oral Torah above the Written. Yeshua made the same accusation as did the Sadducees and others. The point is, there were several viable candidates during the first century, but Rabbinate failed us.

A bit later but still within the general timeframe, many leading Jews, including significant rabbis, accepted Simon bar Kokhba as HaMashiach. The Romans killed him in 135 CE for treason against Rome. Simon bar Kokhba adopted the title Nasi Y'israel , which means 'Prince of Israel, 'and ruled over parts of Israel as a virtually independent country for about two and a half years, establishing his credibility for the Messianic claim. The great Jewish sage Rabbi Akiva, so dear to the Chassids today as then, accepted Bar Kokhba as HaMashiach and served as the spiritual leader of his revolt. Unlike those who embraced Yeshua, Bar Kokhba's followers are still honored as loyal Jews today. Rabbi Akiva identified bar Kokhba as 'the Star Rising From Ya'akov' foretold in Numbers 24:17:

What I see for them has yet to be.
What I behold will not be soon:
A star rises from Ya'akov,
A scepter comes forth from Israel;
It smashes the brow of Moab,
The foundation of all children of Seth.
Edom becomes a possession,
Yea, Seir, a possession of its enemies;
But Israel is triumphant.

Based on his certainty that bar Kokhba was this shining star, HaMashiach, Rabbi Akiva bestowed the Aramaic title bar Kokhba on him, meaning 'Son of a Star.' But alas, bar Kokhba was not HaMashiach.

In our times, many Jews, including many rabbis, believed the Lubavitcher Rebbe, Menachem Mendel Schneerson, who died in 1994, was HaMashaich. More Chabadniks than most imagine still believe this and are awaiting his second coming or deny he even died, although they mostly keep their Messianic beliefs secret! But some Chabadniks are not hiding their belief in Schneerson. The photo to the right was taken of me standing next to a large poster on the front of a Chabad missionary house in Haifa, in 'German Town,' near the entry steps into the Bahai Gardens. Many in Chabad, including those in this Haifa center, consider Chabad to be the Messianic Empire Reb Schneerson is still building, and 770 Eastern Parkway in Crown Heights, their New York headquarters, is the literal Third Temple. While most other synagogue memberships continue to decline, "the CHABAD Empire" is expanding, according to its administrators, at an annual rate of 27 percent (Source). An Associated Press article says, "Even before his death, some followers regarded Schneerson as the Messiah, and some believe he didn't really die while others say that he will be resurrected to complete his work" (Source).

In 1998, four years after his death, a group of notable rabbis signed a Jewish legal ordinance (or psak din) declaring Menachem Schneerson HaMashiach. Its signatories include several non-Chabad Orthodox and Chasidic rabbis, including Ya'akov Yosef (affiliated with Shas), Aaron Leifer (the late Rabbi of Nadvorna in Safed), Eliyahu Shmuel Schmerler (Rosh Yeshiva of Sanz and member of the Mif'al Hashas), Ahron Rosenfeld of Pinsk-Karlin and Yaakov Menachem Rabinowitz of Biala.

Jacob Neusner, one of the most published Jewish authors of all time, wrote on October 19, 2001, in a Jerusalem Post article entitled, "A messianism that some call heresy":

A substantial majority of a highly significant Orthodox movement called Lubavitch or Chabad Hasidism affirms that the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, who was laid to rest in 1994 without leaving a successor will soon return to complete the redemption in his capacity as the Messiah. Chasidim, who proclaim this belief, hold significant religious positions sanctioned by major Orthodox authorities with no relationship to their movement.

This still-growing Chabad belief makes a mockery of those who mock the Christian belief in a second advent of Yeshua. If it could be true of Schneerson, it could be true of Yeshua. Although most Orthodox Jews do not accept Schneerson as HaMashiach, practically no Orthodox Jews speak out against the Chabad faith in him. The popular song Mashiach, posted to the right, specifically praises Schneerson as HaMashiach. Many Jewish authorities privately say they expect Chabad to eventually disassociate from Judaism and become an independent Rebbe-worshipping religion, as happened to the original Way sect. Many within the Orthodox Union of Jewish Congregations (the OU) and others privately view Chabad as a cult. Through Chabad Messianism, we see how a group of Jews who followed a first-century carpenter came to the conclusions they did about their Rabbi. Chabad is following the same course.

Yet, to date, the biblical HaMashiach has not arisen based on the deeds he must accomplish. Arguably, if the Jews had made teshuvah at one of these opportune times, a leader may have arisen to the task. Could Reb Schneerson have been Mashiach ben David? How about Yeshua ben David? Inspiring teachings and insights come through them, but one can't know what might have happened on a road not taken. Certainly, they both had detractors as well as supporters (as an example, consider the Chabad Mafia site). We look to the Tanach and accept what it says as we continue to wait.

Nonetheless, there was something truly extraordinary about the sixth century BCE, when many of the most outstanding spiritual leaders in world history lived, including Daniel, and about the first century CE when many Messianic claimants arose based, in part, on Daniel chapter nine, and frankly about our generation which could see the coming of HaMashaich. Some high-placed rabbis say Mashiach is here today and that they have spoken with him. Time will tell.

As for two of the main would-be Reformers, the traditional Jewish perspective is presented by Rambam:

Jesus of Nazareth, who aspired to be the Mashiach and was executed by the court, was also spoken of in Daniel's prophecies [Daniel 11:14], "The renegades among your people shall exalt themselves in an attempt to fulfill the vision, but they shall stumble."

This sounds harsh, perhaps, but Rambam also explained that HaShem alone guides humanity and uses the services of anyone He chooses:

Nevertheless, the intent of the Creator of the world is not within the power of humans to comprehend, for [to paraphrase Isaiah 55:8] His ways are not our ways, nor are His thoughts our thoughts. [Ultimately,] all the deeds of Jesus of Nazareth and that Ishmaelite [i.e., Muhammed] who arose after him will only serve to pave the way for the coming of [the real] Mashiach and for the improvement of the entire world, [motivating the nations] to serve G-d together, as it is written [Zephaniah 3:9], "I will make the peoples pure of speech so that they will all call upon the Name of God and serve Him with one purpose."
How will this come about? The world has already become filled with talk of the Messiah, the Torah, and the mitzvot [Commanments]. These matters have been spread among many spiritually insensitive nations, who [now] discuss these matters as well as the mitzvot of the Torah. Some of them [i.e., the Christians] say: "These commandments were true but are not in force in the present age; they are not applicable for all time." Others [i.e., the Muslims] say: "Implied in the commandments are hidden concepts not easily understood; the Messiah has already come and revealed them" [speaking of Yeshua, whom Islam accepts].

Many Christians and Muslims are far more committed to their faiths than most Jews today. We have no room to point fingers.

The Gap

The fact that Yeshua and the other claimants to the Davidic Throne were alive during these climactic 100 years is not enough to establish any of them as HaMashiach. Despite Daniel's prophetic timeframe, Mashiach ben David must fulfill precise prophetic requirements which, thus far, no one has. Among these are those of the following two somewhat obscure verses.

9:26 And after the sixty-two weeks [or 434 years] Messiah [Hebrew: mashiach "anointed"] shall be cut off, but not for himself; And the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined.
9:27 Then [after the events of verse 26 take place; here is the Gap], he will make a binding covenant with many for one week, but midway through the week, he will make the sacrifices and offerings cease. In their place shall be an abomination that desolates until the decreed ending is poured upon the desolated.

Here's another accurate translation of verse 26:

And after those sixty-two weeks, the anointing will disappear and vanish. The army of a leader who is to come will destroy the city and the sanctuary, and its end will come through [or as] a flood. Desolation is decreed until the end of the war.

We know these years are literal, not figurative, as we discussed. Chapter Nine opens with Daniel learning from Jeremiah's writings that Israel's captivity would last 70 literal years, and it did. Gabriel's prophecy in Daniel 9:24-27 relates directly to the 70-year captivity, so the 'seventy weeks of years" must also be literal. It would be illogical and inconsistent for Daniel to use definite numbers to express indefinite periods based on literal years. That being the case, the final' week' must also be intended as seven literal years following the Gap of unspecified years because the prophecy in verse 27 has not yet been fulfilled. The final seven years of the "ongoing war" or sinful rebellion will culminate with the coming of HaMashiach ben David and the subsequent granting of atonement through his righteous reign. It's inconsistent to use Daniel's prophecies and only accept part of their requirements.

Although not a canonical work of prophecy, the Book of Enoch provides a glimpse of what people in the 2nd century BCE expected as they looked toward the 1st century CE and the coming of HaMashiach. From The Book of Enoch, Book 1: The Watchers:

1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be living in the days of tribulation when all the wicked and godless are to be removed.
2 Enoch, a righteous man whose eyes God opened, took up his parable and said, "I saw the vision of the Holy One in the heavens, which the angels showed me, and from them, I heard everything, and from them, I understood as I saw, but not for this generation, but for a remote one which is for to come."
3 Concerning the elect, I said and took up my parable concerning them: "The Holy Great One will come forth from His dwelling,
4 And the eternal God will tread upon the earth, even on Mount Sinai, and will appear in the strength of His might from the heaven of heavens.
5 And all shall be smitten with fear, and the Watchers shall quake, and great fear and trembling shall seize them unto the ends of the earth.
6 The high mountains shall be shaken, and the high hills shall be made low and melt like wax before the flame.
7 And the earth shall be wholly rent in sunder and all upon the earth shall perish, and there shall be a judgment upon all.
8 But with the tzadikim (righteous), He will make peace. And will protect the elect. Mercy shall be upon them. They shall all belong to God, and they shall prosper, And they shall all be blessed. He will help them all, and Light shall appear unto them, and [God] will make peace with them.
9 Behold! He comes with ten thousands of His holy ones to execute judgment upon all, and to destroy all the ungodly: and to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.

The conclusion of the ongoing struggle, referred to here by Daniel as 'the end of war,' is a significant theme in apocalyptic writing. This war, as depicted in the Dead Sea Scrolls, the Books of Enoch, and similar literature, is the War of the Children of Light and the Children of Darkness. This ongoing war is the profound and enduring conflict in which humanity plays a crucial role as either the children of God and His Light operating through the yetzer hatov, the positive, life-affirming inclination, or aligning with the children of the Nephilim who operate through the 'dark light' of the yetzer hara, the negative inclination under guidance of the Nephilim Globalist death cult. Interpret this as you wish. Literally or symbolically, this is the truth concerning the reality of human history.

Daniel's chapter nine prophetic timeline reveals an obvious time break or gap between the 69th and 70th' week.' Here, Christians interpret that the Messiah is "cut off" or killed and absents himself from the earth before later returning with a second advent. At first read, this is understandable given their beliefs. But Jews counter that HaMashiach does not come to die but to rule victoriously as our king, so if this verse is speaking of HaMashiach, which is debatable, this 'cutting off' must refer to something other than his death and return.

Based on the textual calculations we have discussed, the sixty-ninth week ended when HaShem, through Titus, destroyed Jerusalem and its Holy Temple as stated emphatically by Rashi, but 'everlasting righteousness' still has not been established, the Third Temple has not been built, defiled, and cleansed as this prophecy foretells. Understanding the Gap, however, Daniel's calculations remain accurate. The final' week' or seven-year period is still required to complete the prophecy.

69 'weeks' after the fall of the Beit HaMikdash to King Nebuchadnezzar, i.e., in the first century CE, was the optimal time for the coming of HaMashiach. However, the Jews of that period did not merit that anointing, as the above quote of the Chofetz Chaim confirms. The first-century Jews were too Helenized and too prone to division and infighting to make teshuvah. Our collective and Rabbinic lack of emunah and willingness to repent had devastating consequences. Little has changed in this regard.

Remember that the word mashiach does not always refer to HaMashiach. Due to our collective sinfulness, the anointing (mashiach) offered by HaShem during those 100 years departed for an unspecified time, creating what may be called the 'Gap.' God will not force Israel to make teshuva while other options remain. The Gap gave us time to experiment with self-rule and to make informed decisions for or against the plan of Hashem for the Earth.

The Third and Final Beit HaMikdash (Holy Temple) has yet to arise because the Jews still have not chosen to humble themselves before God and His Torah. Because of this, the messianic hopes of the first century were 'cut off' or blocked from fulfilling the assignment, even as HaShem blocked the Exodus generation of Jews from entering the Land of Promise. The phrase "cut off," from our perspective, means that the anointing was "cut off" or blocked from fulfilling the Messianic purposes, not that HaMessiah would come and be killed, as Christians believe. Note that the text says "cut off," not "executed by a court." Some may argue that this is a simple difference in interpretation and belief. However, no divinely anointed king sits on Israel's throne then or today. No, God's Active Presence left Jerusalem with the Jews. God's Active Presence was removed from the Land of Israel as the Temple fell before Titus. How long will this Gap continue before HaMashiach begins his reign and the Anointing of God returns? That's up to us too!

Sanhedrin Folio 97a: Thus has Rabbi Yohanan said: in the generation when the son of David [i.e., the Messiah] will come, [true] scholars will be few, and as for the rest [i.e., the hypocritical fake scholars who seek to exact as much as possible from the letter of the Torah], their eyes will fail through sorrow and grief. Multitudes of trouble and evil decrees will be promulgated anew, each new evil coming with haste before the other has ended.'
Sanhedrin 97b: Rab said: All the predestined dates [for the Redemption] have passed. The matter [now] depends only on repentance and good deeds.
Rabbi Eliezer said that if Israel repents, they will be redeemed; if they do not, they will not be.
Rabbi Yoshua [disagreed and] said, If they do not repent, will they not be redeemed? [i.e., Not so] because the Holy One, blessed be He, will set up a king over them, whose decrees shall be as cruel as Haman's, whereby Israel shall engage in repentance, and He will thus bring them back to the right path [or "derech"].

Jews have had the option to make teshuvah (to repent) throughout our generations. Had we done so, were we to do so now, HaShem would send HaMashiach and establish the Messianic Olam Haba. If we do not make teshuvah in time, however, the sages warn that HaShem will one day send this planet-devouring despot 'as cruel as Haman' who will reign over the world as the "Little Horn' during Daniel's final prophetic week (verse 27). As we face complete genocide the surviving Jews will repent and return to HaShem, then He will send our defender, Mashiach ben Yosef. Let there be no doubt of this: the Son of Perdition is on his way. As people of emunah, we must remain steadfast in our faith and trust in HaShem and the coming of His Messiah. Only this conviction will guide us through these times of trouble as he arises.

9:27 Then [after the events of verse 26 take place; after the Gap], he will make a binding covenant with many for one week, but midway through the week, he will make the sacrifices and offerings cease. In their place shall be an abomination that desolates until the decreed ending is poured out upon the desolated.

Daniel warns that after the Gap of uncertain years if we still have not made teshuvah, the Rex Mundi (the man crueler than Haman) will come to power and sign a covenant or treaty between his global federation and Israel for seven years, which will be the final 'week' of Daniel's prophecy. During those seven years, he will betray us and commit a blasphemous desecration that will end the sacrifices and offerings made to HaShem in the new (or possibly faux, as I discuss elsewhere in this study) Temple. He will defile the Temple, and the entire world will become ichabod as God's Presence departs the earth. The earth will then sink into the darkest period in its history. God's anointing will only return when the war is over and when the results of our collective sins have "been poured out" or purged upon our desolated people," which is to say, once we collectively make teshuvah.

There are two noteworthy textual issues with this verse. What I have translated as "In their place shall be" in verse 27 is based on an unclear Hebrew simile. Others translate this as 'And on the wing of,' a more literal Hebrew interpretation. A more literal reading of the verse is thus:

27 And then he shall confirm brit [a covenant] with rabbim for one heptad; and, amid the heptad he shall cause the zevach and the minchah to cease. On the kenaf [literally "wing"] of the abominations [is one] making desolate, even until the [complete] destruction, the destruction [that will be] decreed and poured out upon the Shomem [or desolated, desolator or destroyer].

The term shomem is not completly clear either. On the one hand, we Jews are the desolate and fallen ones until we finally choose to arise, as described in Psalm 82. Until then, we will continue to suffer (Isaiah 52-54) until the end of the war with the Nephilim (9:26). At that point, the survivors will finally choose to make teshuvah. "Once our sins are resolved and absolved" could be the meaning here, as I understand it.

On the other hand, haShomem (the Shomem) can be understood as the desolator or destroyer, in which case the text refers to the destruction of the aggressor, the Rex Mundi, and the destructive influences the Nephilim have wielded against humanity since the beginning of time. Both interpretations appear to be solid and result in the same outcome: Humanity's final redemption.

The 1985 JPS translates this section as:

During one week, he will make a firm covenant with many. For [after] half a week, he will stop the sacrifice and the meal offering. At the corner [of the altar] will be an appalling abomination until the decreed destruction will be poured upon the appalling thing.

Here, the word kenaf is translated as "at the corner [of the altar]." What seems clear is that at some point during his seven-year reign, this despot will turn against Israel, perform a major desecration in the Temple, and go after the Jews in earnest, intending to genocide us. When translated as the JPS does, this "appalling abomination" residing at "the corner of the desecrated altar" refers to "the Image of the Beast," as discussed in certain other passages such as Revelation 13:15.

Rabbi Adin Steinsaltz of blessed memory understands kenaf here to mean "the wing of a detestable thing, the winged idol," possibly referring to the Goddess worshipped at California's Bohemian Grove by the Globalist Elite (photo the right).

Is the Gap interpretation Correct?

Rashi and many other esteemed Jewish authorities do not recognize a gap between the 69th and 70th 'week' and therefore identify the "he" in verse 27 as Titus from verse 26. Consider, however, that in verse 26, Titus has already broken his agreements and destroyed the Second Temple. Verse 27 occurs "after these things," implying, at the very least, after the conclusion of the Gap interval. During verse 27's final "week" of seven years, the Third Temple will be standing and desecrated again. Titus destroyed the Second Temple in 70 CE with no known reference to violating a seven-year agreement. Titus was a regional despot when he sacked Jerusalem, whereas this will be a global despot. The Temple is not yet standing as I write these words. The destruction described in verse 27 culminates with the reign of HaMashiach and the liberation of the earth. Such obviously did not occur in the first century. This verse could only refer to Titus if he reincarnates 2000 years later (which I'm not suggesting). In hindsight, if Daniel was correct, the Gap interpretation is the only logical one.

It is safe to assume there were concerns among the rabbis about Christians using this Gap interpretation to support their Second Advent beliefs. However, the Gap interpretation does not do that because HaMashiach, described by Daniel and the other prophets, only comes once and accomplishes his tasks. We must interpret our Scriptures accurately and be prepared to answer any challenges from other belief systems without concerns. Like all Jewish Scripture and Prophets, Daniel's words are accurate and dependable when understood according to context, not dogma. Only the Gap Interpretation explains these verses consistently and contextually.

The coming Rex Mundi, the Man More Cruel Than Haman, the Son of Perdition, whom Daniel calls the Little Horn, is coming. This planetary despot will promise world peace, but his real goal will be our genocide and the triumph of darkness over light, evil over good, slavery over freedom, and the Nephilim over the Children of God. He will seem like our savior, like HaMashiach, for the first three and a half years (more likely a year and a half, based on related prophecies). Most people, including most Jews, will accept him as the Great Leader of the World for a time, but his true dark nature will be revealed as his power and Jew hatred grows.

The Rex Mundi (or "Global King" or "Supreme Leader") will be the 'Little Horn' spoken of by Daniel earlier in Daniel 7:8 and by many other prophets and seers in most of the ancient religions. He is the Nephilim lord known as Samyaza (AKA Shamhazai, Aza, or Ouza). His rise to power will revive and restore the Roman Empire, the fourth world superpower that never actually fell (Daniel chapter 7). This Neo-Caesar will be the ultimate personification of King Nimrod and Queen Semiraimis paired, genetically engineered by the Bavarian Illuminati using mRNA and AI technologies beyond our current comprehension. His transhumanist Great Reset to Paganism will enslave humanity and introduce a hostile post-humanity known as homo deus or 'god-men,' as described by Yuval Noah Harari and other Globalist transhumanists. These insidious technologies already exist and are ready for implementation. This New World Order dictatorship is dawning before our eyes. Those who are wise are preparing as best they can spiritually and physically. The coming kingdom of Samyaza can be slowed or hindered, but it can only be stopped through united teshuvah. Once the 'Little Horn' is ruling, he will devour human souls and bodies with horrific success for a time. His ultimate goal will be the extermination of every Jew on earth, not just from the River to the Sea. But HaShem has promised never to allow that to happen. He alone is our hope.

The warning of the "Seven-Year Tribulation Period" at the end of the age and its dictator is a solid biblical prophecy found in the Tanach, the New Testament, the Sunah of Islam, the Brihat Samhita, Shamba Purana, and elsewhere. Yet precious few are awake to what is dawning. The Rex Mundi by whatever name will be the ultimate return of Babel's Nimrod dynasty, the personification and unification of the Four Beasts described by Daniel, the realization of Hilter's intentions, in short, the Nephilim Great Reset to Paganism. The coming dictator will be the Nephilim lord and master of the mRNA-altered homo deus post-human hordes that will swarm the earth as foretold. While this may sound like science fiction, like a zombie apocalypse story, this is completely real.

The 'seven weeks' plus the 'sixty-two weeks' of verses 25 and 26 equals sixty-nine weeks, and those years have demonstratively passed as of 70 CE. What remains of time is within the Gap. Since Daniel was correct about these years, we have good reason to assume he will be correct about the Gap period and the yet future final 'week' that will conclude his prophecy. The final words of verse 26 affirm what we know to be true. Since 70 CE — when Titus, 'the Prince who was to come,' destroyed the Second Temple, desolations and sorrows have been our lot. Since the end of the sixty-nine weeks, God's anointing has temporarily disappeared from the earth in its fullness. According to what Daniel taught us, the Roman Empire, the fourth world power, went into hiatus. The Second Temple was destroyed, and the Jews were evicted from the Holy Land to wander for two thousand years as a desecrated and despised band. Humanity was left to its own devices.

From 70 CE until 1948, the Jews were barred from our God-ordained Homeland. Until 1969, our enemies controlled our eternal capital city, Jerusalem — and shamefully, they continue to desecrate the Sacred Mount Zion to this day because of Israel's governmental lack of emunah. Our people have suffered untold desolations throughout many generations, and this will continue until the conclusion of this Gap period when Mashiach Ben David finally comes and defeats the Little Horn and the Nephilim alliance.

Many attempts have been concocted to calculate the ending of the Gap and the beginning of the reign of Mashiach ben David based on the time interval described in verse 27, but all such attempts have failed. But there are hints in the prophecies. Chief among these is the generation that witnessed the restoration of the Jews to Israel and the reclaiming of the Sacred Mount Zion. We have witnessed these things.

Rambam's Mishneh Torah describes the Messianic Era that will follow the conclusion of the Gap:

"At that time [i.e., once Mashiach ben David is ruling], there will be no hunger, war, jealousy or rivalry. For the good will be plentiful, and all delicacies available as dust.
The entire occupation of the world will be only to know God. The people called Israel possess great wisdom. They will perceive the esoteric truths and comprehend the Creator's Wisdom according to their human capacity. This is our responsibility and our privilege. As it is written [in Isaiah 11:9]: "For the earth shall be filled with the knowledge of God, as the waters cover the sea."

As to when this glorious Olam Haba will begin, our sages only offer an approximation because it depends on when we choose to make teshuvah and return to HaShem.

Rabbi Eliezer said: If Israel repents, they will be redeemed; if not, they will not be redeemed.

Throughout our generations, the opportunity has been there. But God's patience will not last forever.
Rabbi Yoshua replied, If they do not repent, will they not be redeemed? Instead, the Holy One, blessed be He, will set up a king over them, whose decrees shall be as cruel as Haman's, whereby Israel will engage in repentance, and He will thus bring them back to the right path.

The Little Horn Crueler than Haman is coming. The duration of the Gap could not be revealed because had Daniel been told, our collective teshuvah before that date could not have been effective! Had we collectively taken advantage of the opportune times granted us by HaShem, the Times of the Gentiles, the Years of Our Sorrows, would have ended long ago. Redemption has always been in our hands.

Rab was correct in his understanding that all the preordained dates for the redemption, including the first century, have now passed, and we have failed to take advantage of these opportunities. Still, there will be an end to the Nephilim's reign and this ongoing war against humanity!

According to the Tanach prophets, the Talmud, the Midrash, the Zohar, the New Testament, the Book of Enoch, and other prophetic writings, there will come a time when, without Divine intervention, the Nephilim powers would manage to genocide the Jews, as has always been their goal. But HaShem has promised never to let that happen. When that final genocide begins, HaShem will intervene directly in human affairs to save the Jews if we have not yet awakened to our true natures (Psalms 82).

When the Great Redemption will happen has always been up to humanity. The Chazal say, however, that HaShem revealed to Moshe Rabeinu that the reign of Mashiach ben David will begin before the year 6000 from creation. The current year as I write these words is 5784 (2024), so within the next 215 years, he will be in power, according to established Rabbinic reckoning. The clock is ticking. This 6000-year maximum deadline is supported by most of the Rabbinate, ancient and modern, including Rabbeinu Bachya, Abraham ibn Ezra, Ramban, Isaac Abrabanel, Ramchal, the Vilna Gaon, Aryeh Kaplan, the Lubavitcher Rebbe, and many others.

Various signs are offered that the time of his reign is drawing near. The most striking is that Israel has been reestablished as a nation and again controls Jerusalem. But the rabbis warn against making assumptions. The Olam Haba will begin when HaShem decides we are ready. A tradition says that if you are planting a tree and hear that Messiah is coming, you should finish planting your tree and then go see him. In Hilchot Melachim 11:1,4 12:2, Rambam warned that in these matters, no one knows precisely what will happen until it happens. He cautions against being preoccupied with Midrashim [opinions] about Mashiach since, ultimately, such things add nothing to one's love and awe of Hashem.

Many Torah leaders have calculated the time of the Messiah's coming. In our time, people said that various events meant that the Messiah would soon come, and this has also occurred in previous generations.
Rabbi Nachman [of Breslov] disagreed with this. He said that every time people say the end has come, it is certain that the Messiah will not come.
The Zohar has already cursed all those who calculate the end, for the son of David will only come when people are distracted (Sanhedrin 97a). Now people are saying that the messiah will come in 5600 (1839-40), and they imagine there are hints to that effect in the holy Zohar. But he is certain not to come at that time. He may come before 5600 or afterward, but not in 5600 because everyone is looking toward that date.
Whenever people say that the Messiah will come at a certain time, he won't come then.
But he will come, and he will not be delayed, speedily, and in our days, when people are completely distracted, when no one will be calculating that time as his coming. Then he will suddenly arrive — Chayei Moharan II, p. 61, #81.

But there is reason, based on world events and the fading away of emunah, that the Day of HaShem is drawing near. Rebbe Nachman of Breslov warns:

Great atheism is coming to the world as a test from on high. The world's many sins are causing a terrible lack of faith. Happy is the person who stays firm in his faith in these times.
My predicting this will not prevent the increase of Godlessness and confusion. Long ago Daniel and others made it known that this would happen in the days before the Mashiach. "Many will purify themselves and be refined, and make themselves shining white. But the wicked will do evil. and only the wise shall understand" (Daniel 12:10 ).
Since this has been foretold, it should not be such a great trial for people to remain firm in their faith. But the truth is that even though the prophets made this known long ago, it will still be a great trial. Many will fall by the way, which is why it is written: "The wicked will do evil."
I am revealing this for the sake of the few pure souls who will remain firm in their faith. They will undoubtedly face great battles, even in their own minds. But seeing that this has already been predicted will give them greater strength and encouragement - Sichot Haran #35.

Let Us Be Awake, Not Woke!

Continue to Chapter Ten



* © This series is by John of AllFaith, © April 12, 1997 (last updated August 27,2024)



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