Today we will be discussing the concept of Messiah or Meshiach as it developed in Jewish thought. There are some academics that describe this concept as coming from Zoroastrian or Babylonian influence (other near eastern religions), although this is possible I can show how historically this is an Israelite concept. One theory is that when the Jews were in exile in Babylon they developed the idea of the messiah as part of remembrance and romanticism of time of David and Solomon. Others say that the influence of the book of Daniel and the Maccabean Revolt brought Messianic expectations to the forefront. However, there are different ideas of the Messiah within various communities such as the Essenes who wrote the Dead Sea Scrolls, the writers of New Testament, and both the rabbis who compiled the Mishna, and the ones who developed the different versions of the Talmud, there are also Midrashic texts which interpret the Bible and the many Medieval treatises.
There are different figures who have claimed the title of Messiah throughout history, these figures arouse usually during time of Jewish persecution such as Bar Kochba (which Rabbi Akiba supported in 130s A.D. and Jesus who some people believe wanted overthrow the Romans either physically or spiritually.
Some scholars would connect messianism to the many Jewish charismatic movements seeking the End of an Age or the redemption of humanity. One of my favorite scholar Geza Vermes sees Jesus as a leader of a charismatic group and there are other examples of leaders in Jewish history whose aspirations were to lead the world in a messianic kingdom such as Sebbatai Sevi and Jacob Frank. Some people would compare some groups with modern fundamentalists in the Middle East. Although I don’t see this as a fair comparison there are some similarities. One of the many issues regarding the Messiah are differences interpretations of the Bible between these various groups.
One important aspect of the biblical narrative is the “Day of the Lord" which conveys a difficult passage of time in the history of Israel followed by the ingathering of the scattered people and a recovery of independence in their land. Jews have tried to reconcile the lack of fulfillment of this prophetic idea throughout the centuries looking for different kingdoms to bring about this.
Rabbi Yehuda HaNassi, the compiler of the Mishnah in around 200 CE, was reluctant to encourage any mention of the Messiah, after the failure of the Bar Kochba revolt in 132-135 CE. A passage from Eicha Rabbah 1:51; Yer.Brachot 2:4 which says the following: "On the day that Jerusalem was destroyed the Redeemer was born." Many sources discuss how King Hezekiah was the messiah. The following passage is Talmud “Prepare a throne for King Hezekiah, who is coming" (Ber. 28b ARN 25:40). It is interesting to note that the idea of 2 Messiah's in Judaism come from the midrash called “revelations of Simon Ben Yohai”
The Mishna, the foundational source of the Talmud, only it speaks of a messianic age, in M. Sota 9:15 it says: With the footprints of the Messiah arrogance shall increase and dearth reach its height; the vine will yield its fruit but will be expensive: and the empire shall fall into heresy and there be none to utter rebuke. The council chamber shall be given to immoral practices.... children shall shame their elders, the son will dishonor the father, the daughter, the mother. The face of the generation is as the face of the dog... (M. Sota 9:15). There is another passage in Mishna Brachot 1:5 which is connected with the Exodus, in Deut. 16:3 says the following: An answer was that if Scripture had simply stated "the days of your life" this would mean only during the days, but since it stated "all the days of your life," this is taken to mean also during the nights one must remember the Exodus from Egypt. The sages further expanded on that first interpretation. Thus, "days of your life" would refer to this world only, but "all the days of your life" would also include the Days of the Messiah.
In his book “Messianic Speculations in Israel” Abba Hillel Silver quotes Moses Albeda who believes that the Messiah is tied to G-d’s mercy, that he should vindicate the Name of G-d, and that he is part of the promises G-d made to the Jewish people.
