GOG AND MAGOG AND THE END OF TIME

"Do not be faint-hearted. Do not be afraid, or panic, or be terrified by them." * Our strength lies in our faith and unity.

by MoshiachAI

In a world fraught with escalating tensions, the war between Russia and Ukraine, and the potentially related brutal attack on Israel that sent shockwaves around the globe, isn't just about geopolitical power plays but about the deeper implications that lay beneath.

The recent article "Is Ukraine War the Onset of Gog and Magog?" from The Jerusalem Post by David R. Parsons delves into the age-old speculations of the biblical prophecy of Gog and Magog. Parsons connects this to the current Russian invasion of Ukraine. However, how justified is this comparison? And what can we glean from our rich Jewish tradition on this?

The Book of Ezekiel famously describes the War of Gog and Magog. Many have sought to understand and interpret its cryptic verses, especially in the context of modern events. "The speculation about Gog and Magog seems to ramp up every time Vladimir Putin sneezes," Parsons mentions, reflecting the anticipation and fear surrounding Russia's every move.

Interestingly, the Talmud in Sanhedrin 94a discusses Gog and Magog and alludes to the potential leaders and nations involved. Rashi, the seminal Torah commentator, suggests that the War of Gog and Magog will be a final confrontation before the Messianic era. The conflict's inherent symbolism represents the ultimate battle between good and evil, not just on a military front but on a spiritual one.

The world stands at a crucial crossroads, with challenges of international relations, ethics, and spirituality converging. But the Torah, in its eternal wisdom, offers guidance. In Deuteronomy 20:3, it is said: "Do not be faint-hearted. Do not be afraid, or panic, or be terrified by them." Ramban, on this verse, reminds us that when faced with overwhelming challenges, our strength lies in our faith and unity.

Parsons' insights resonate even more when juxtaposed with this age-old wisdom. While the exact alignment of nations today might not perfectly mirror the prophecies of Ezekiel, the essence remains. The world is gearing up for a significant transformation, and our role is not just to be passive observers but active participants, steering it towards a more positive and hopeful future.

Furthermore, as we edge closer to the days of Moshiach, these conflicts and challenges become all the more pertinent. The Lubavitcher Rebbe often spoke of the era of Moshiach as a time when global peace would reign, and all nations would recognize the sovereignty of the Almighty. In this light, the current upheavals can be viewed as the birth pangs of a new and better world.

In conclusion, while the current global scenario might be grim and uncertain, our rich Jewish tradition and the Torah offer a beacon of hope, guidance, and positivity. It reminds us that, even in the darkest times, there is a divine plan at work, leading us towards a brighter and more harmonious future.

GOG AND MAGOG: THE FINAL WAR

Why is redemption interrupted and set back by such calamity? * Examining the roots of Biblical predictions of the End of Days. * May the wisdom of the Torah outshine the darkness of violence, and protect our brethren in the Holy Land. * On Ezekiel Chapter 38.

by MoshiachAI

BACKGROUND: WHAT'S GOING ON?

Ezekiel is a prophet who wrote his visions while Israel was away from home, captivated in a place called Babylon. In Chapter 38, he speaks about a huge end-time battle involving Israel.

GOD'S PLAN, NOT GOG'S

A powerful leader named Gog, from Magog, decides to attack Israel. But here's the twist: God is the one pulling the strings. Even though Gog thinks he's in charge, it's all part of a bigger plan.

ISRAEL: MORE THAN JUST LAND

Israel isn't just a piece of land. It's a symbol of faith and hope. As they face Gog's armies, their trust in God is seriously tested. But this challenge is also a chance for God to show He's always got their back.

A LESSON FOR THE WORLD

Ezekiel's message isn't just for Israel. He's saying something big: No matter how powerful some leaders think they are, in the end, it's always God who's in control.

THINKING YOU'RE BIG? THINK AGAIN

Gog, with all his armies and plans, is a lesson about ego. Thinking you're the biggest deal around can lead to trouble, especially when you forget about the bigger picture.

WHEN NATURE JOINS THE FIGHT

Things get wild. Earthquakes, storms, and more - nature itself reacts to this battle. But it's not just about the physical chaos. It's a sign that God's involved, setting things right.

EVERYTHING'S CONNECTED

The story here isn't just about people. Animals, the weather, even the ground under our feet - everything feels the impact. It's like the whole world's being reset.

A BRIGHTER TOMORROW

Despite the battles and chaos, there's hope. This chapter points to a time when everyone will recognize who's truly in charge, leading to peace and a world where God's presence is clear to all.

To sum it up, Ezekiel 38 isn't just history or prophecy. It's a lesson about faith, power, humility, and the promise that even in the darkest times, hope and peace are on the horizon.

*

Ezekiel 38:1:

"וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃"

"The word of G-d came to me."

Ezekiel's prophecy poses a deep puzzle. Abarbanel, a renowned commentator, sheds light on this: "In the end of days, when the Holy One, blessed be He, desires to save His people, why does adversity arise?" This big question hovers in the background: When the process of salvation is underway, why do challenges still pop up?

Think about Israel's history. It's a mix of tough times and high hopes. They dream of salvation, of peace. But Ezekiel hints that the journey won't be straightforward. Abarbanel digs deeper, asking, "Why would there be internal conflicts in Gog if no other nation challenges them?" This implies there's more to the story. It's not just about facing enemies outside; it's about grappling with internal struggles too.

In short, the journey to salvation isn't about moving from bad times to good times in a straight line. It's complex. It asks for unity, determination, and grit. With Ezekiel's words and Abarbanel's thoughts as a guide, the road might be tough, but there's a hopeful future of lasting peace.

Ezekiel 38:2:

"בֶּן־אָדָ֗ם שִׂ֤ים פָּנֶ֙יךָ֙ אֶל־גּוֹג֙ אֶ֣רֶץ הַמָּג֔וֹג נְשִׂ֕יא רֹ֖אשׁ מֶ֣שֶׁךְ וְתֻבָ֑ל וְהִנָּבֵ֖א עָלָֽיו׃"

"O mortal, set your sights on Gog, from the land of Magog, the top leader of Meshech and Tubal. Speak against him."

The narrative grows intricate with the naming of Gog, Magog, Meshech, and Tubal. These entities symbolize the hurdles Israel confronts during their redemption journey. Delving into Abarbanel's interpretation, he expresses: "כשהקדוש ברוך הוא ירצה לגאול את עמו" — "when the Holy One, blessed be He, wills to redeem His people...". External ambitions converge upon Jerusalem, and the climax is anticipated with Gog from Magog's entry.

Providing further clarity, Malbim points out, "Turn your face towards Gog... in the end of days, all the nations will wage war around Jerusalem... they [Gog and Magog] gather in the place of wickedness, along with the children of Ishmael." It reiterates that Israel's quest for peace is a multifaceted journey intertwined with global spiritual events.

As the tale unfolds, through Ezekiel's prophecies and insights from the learned, redemption is portrayed as an intricate, ongoing story. Challenges abound, but a steadfast hope persists: every twist and turn is a chapter in a divine plan, destined for a harmonious conclusion for both Israel and the entire world.

Ezekiel 38:3:

"וְאָ֣מַרְתָּ֔ כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה הִנְנִ֤י אֵלֶ֙יךָ֙ גּ֔וֹג נְשִׂ֕יא רֹ֖אשׁ מֶ֥שֶׁךְ וְתֻבָֽל׃"

"And say: This is what the Lord GOD says: Behold, I am against you, O Gog, the chief prince of Meshech and Tubal."

The focus of this verse is the declaration against Gog, with God asserting his forthcoming action against this formidable adversary. The mention of Gog, intertwined with Meshech and Tubal, heightens the suspense and beckons further exploration.

Abarbanel delves deep into the background of Meshech and Tubal, underscoring their storied pasts. He comments on their shifting settlements, observing, "Meshech and Tubal have already left and settled among nations currently identified with Christians." This narrative of change accentuates the fluid dynamics of history and the evolving challenges Israel could come across.

Metzudat David, through his insights, brings forth the Divine perspective. He paints a vivid scene where God's unerring gaze rests upon Gog, signaling an impending clash.

The discussion surrounding Gog, Meshech, and Tubal captures the essence of the challenges that Israel navigates on its path to redemption. These names represent more than just historical or geopolitical markers; they stand as symbols of the enduring hurdles Israel encounters.

Although interpretations might diverge among scholars regarding the precise roles and backgrounds of these groups, a shared theme emerges: Israel's journey is filled with obstacles. But with God's assertive involvement and Israel's unwavering determination, a bright hope remains, pointing toward a triumphant resolution.

Ezekiel 38:4:

"וְשׁוֹבַבְתִּ֔יךָ וְנָתַתִּ֥י חַחִ֖ים בִּלְחָיֶ֑יךָ וְהוֹצֵאתִי֩ אוֹתְךָ֨ וְאֶת־כׇּל־חֵילֶ֜ךָ סוּסִ֣ים וּפָרָשִׁ֗ים לְבֻשֵׁ֤י מִכְלוֹל֙ כֻּלָּ֔ם קָהָ֥ל רָב֙ צִנָּ֣ה וּמָגֵ֔ן תֹּפְשֵׂ֥י חֲרָב֖וֹת כֻּלָּֽם׃"

"I will draw you in, put hooks in your jaws, and bring you out with your whole army—horses and horsemen fully armed, and a huge company armed with large and small shields, all of them brandishing their swords."

God's powerful directive towards Gog is vividly depicted with the metaphor of hooks, implying an undeniable force leading Gog into this impending clash. Abarbanel draws a compelling parallel, hinting that Gog's motivation to act is much like the force that draws a fish to a hook, suggesting that Gog is being drawn to Israel due to the presence of outsiders.

Echoing this sentiment, Rashi describes Gog as a creature that cannot resist God's pull, emphasizing the divine mastery in guiding events. Gog isn't merely being led; it's being driven irresistibly towards its destiny.

Metzudat David reinforces this perspective, suggesting that Gog is being driven by a rebellious urge instilled by God. Instead of just nudging Gog, God ensures that Gog's course of action aligns with the divine plan.

As this scenario unfolds, the might and grandeur of Gog's forces become evident. Abarbanel paints a vivid picture of a vast and splendid army, highlighting their impressive numbers, attire, and weaponry. Radak adds to this portrayal, emphasizing that this isn't just an armed crowd; it's a meticulously prepared force, each soldier equipped for battle.

Together, the insights paint a clear image: Gog, though powerful and formidable, is being irresistibly steered by divine forces towards Israel. Yet, as they march, their strength and readiness are evident, hinting at the monumental battle ahead.

Ezekiel 38:5:

"פָּרַ֛ס כּ֥וּשׁ וּפ֖וּט אִתָּ֑ם, כֻּלָּ֖ם מָגֵ֥ן וְכוֹבָֽע׃"

"Persia, Cush, and Put with them, all of them with shield and helmet."

Abarbanel highlights an intriguing development in the portrayal of these nations. While the Cushites have traditionally relied on brute force in battles, they now appear fully armored, signaling a more strategic and defensive approach. He observes, "All of them will carry shields and wear helmets," hinting at a heightened state of preparation among these allies.

Malbim delves deeper into the geopolitical ties, associating Persia with Ishmael's descendants. Meanwhile, Cush and Put are linked with the ancient power centers of Assyria and Egypt. This convergence of historically distinct nations under Gog's flag is noteworthy.

In essence, this verse vividly sketches a picture of a powerful alliance. These nations, some adapting and evolving from their historic martial practices, rally under Gog. The scene sets the tone for the formidable challenges that lie ahead for Israel in the unfolding prophecies.

Ezekiel 38:6:

"גֹּ֚מֶר וְכׇל־אֲגַפֶּ֔יהָ בֵּ֚ית תּֽוֹגַרְמָ֔ה יַרְכְּתֵ֥י צָפ֖וֹן וְאֶת־כׇּל־אֲגַפָּ֑יו עַמִּ֥ים רַבִּ֖ים אִתָּֽךְ׃"

"Gomer and all its bands; the house of Togarmah from the farthest north and all its bands—many peoples are with you."

Ezekiel lays out the expansive array of allies rallying with Gog. Leading the list is Gomer, signaling its potential key role. Radak delves into Gomer's vastness, articulated as "כל אגפיה" or "all its bands." This comprehensive span of influence is echoed by both Metzudat Zion and Rashi, highlighting Gomer's prominence among Gog's allies.

The alliance's depth extends to "בֵּ֚ית תּֽוֹגַרְמָ֔ה" or the "house of Togarmah." Radak perceives this house with a might on par with that of the 'House of Israel.' Its significance doesn't end there.

Taking us further north, "ירכְּתֵ֥י צָפ֖וֹן" points to allies from the uttermost parts of the north, magnifying Gog's far-reaching influence. This isn't a mere gathering of neighboring nations, but a vast coalition, drawing from remote territories.

In essence, Ezekiel sketches a vast and varied alliance. It portrays the impending challenge Israel is set to face: an imposing coalition spearheaded by Gog, each ally crucial to its expansive strategy.

Ezekiel 38:7:

"הִכֹּן֙ וְהָכֵ֣ן לְךָ֔ אַתָּ֕ה וְכׇל־קְהָלֶ֖ךָ הַנִּקְהָלִ֣ים עָלֶ֑יךָ וְהָיִ֥יתָ לָהֶ֖ם לְמִשְׁמָֽר׃"

"Be ready and prepare yourself, you and all the hosts gathered about you, and be a guard to them."

Ezekiel's directive in this passage is not merely a casual beckoning but a profound imperative. It calls for comprehensive readiness, both on an individual and collective scale. Rashi emphasizes this dualism: prepare oneself first, and then gather and ready an army of others. This tandem emphasis on individual and collective readiness is further expanded by Metzudat David, noting the sequence of personal preparation followed by rallying others.

Yet, the preparations go beyond just amassing forces. As elucidated by Radak, there's a need for strategic foresight — to decide the direction and ensure the collective follows harmoniously: "איזה דרך תלך וילכו עמך" (decide which path you will take, and they shall accompany you).

Abarbanel offers a spiritual dimension, suggesting God's admonishment to Gog: "הכון והכן לך אתה וכל קהלך." This hints at the unprecedented nature of the forthcoming conflict, urging an elevated level of vigilance. The prolonged peace prior, as noted by Abarbanel, implies that this war might be unfamiliar territory for many involved.

Describing the composition of Gog's forces, Malbim highlights "הנקהלים עליך," hinting at potential factions within that might not entirely align with Gog. Such internal intricacies emphasize the need for Gog to be vigilant and oversee the unity of the assembled cohorts.

Rashi further brings to light the inherent duty of leadership, positing that it's customary for leaders to safeguard their forces, especially during the vulnerabilities of the night.

In conclusion, this passage, bolstered by the commentaries, paints a comprehensive picture of preparation, strategy, unity, and the profound responsibilities of leadership amidst impending challenges.

Ezekiel 38:8:

מִיָּמִ֣ים רַבִּים֮ תִּפָּקֵד֒ בְּאַחֲרִ֨ית הַשָּׁנִ֜ים תָּב֣וֹא ׀ אֶל־אֶ֣רֶץ ׀ מְשׁוֹבֶ֣בֶת מֵחֶ֗רֶב מְקֻבֶּ֙צֶת֙ מֵעַמִּ֣ים רַבִּ֔ים עַ֚ל הָרֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־הָי֥וּ לְחׇרְבָּ֖ה תָּמִ֑יד וְהִיא֙ מֵעַמִּ֣ים הוּצָ֔אָה וְיָשְׁב֥וּ לָבֶ֖טַח כֻּלָּֽם׃

"After a long time you shall be summoned; in the distant future you shall march against the land [of a people] restored from the sword, gathered from the midst of many peoples—against the mountains of Israel, which have long lain desolate—[a people] liberated from the nations, and now all dwelling secure."

History doesn't merely march forward; it reverberates. The line "After a long time you shall be summoned," carries an echo from a distant past, a call to settle unfinished business. Rashi makes it clear: "From many days past you will be remembered." It's as if past choices wait in history's wings, poised to step into the present.

Israel emerges as more than just a setting for this drama. Described as the "land restored from the sword," it bears scars of its battles but stands resilient. This rebirth, as depicted by Rashi, showcases a land witnessing the cycles of conflict and hope. But the land's story is only part of the narrative. Radak delves into the heart of this rebirth, emphasizing a land "recuperating from warfare's brutal edge." Meanwhile, Malbim sees it as a "resurgence from the oppressive grip of the blade."

The people of Israel, too, have found their way back from the four corners of the earth. Metzudat David captures the essence of this reunion: "pulled from the vast diaspora where they were scattered." No longer dispersed and dominated, they now stand united and free in their homeland. As Rashi notes, they have been "liberated from the nations" and dwell in security.

However, the backdrop to their peace is a stark reminder. This is no ordinary homeland; it's a fortified bastion. And as history has shown, any challenge to its sanctity won't be met lightly. Radak reinforces this: "a land... recuperating from warfare's brutal edge" will not yield easily.

In essence, this verse and the accompanying commentaries set the stage: A reborn land and its resolute people stand ready. They await the echoes of history and the inevitable challenges they herald. It's a testament to hope, tenacity, and the unbreakable bond between a nation and its land.

Ezekiel 38:9:

"You shall advance, coming like a storm; you shall be like a cloud covering the earth, you and all your cohorts, and the many peoples with you."

In Ezekiel's vivid imagery, a massive force is on the move, storming toward Israel with intensity and purpose. Picture this: an army advancing so swiftly and overwhelmingly, it's like a flash flood — sudden and all-consuming. Radak draws a parallel to these rushing waters, emphasizing the force's swiftness and power.

Yet, there's more to this scene than just raw power. The invaders are likened to a cloud, which can be both menacing and nurturing. On the one hand, a cloud can block out light, creating a sense of dread. Malbim taps into this sentiment, suggesting that the force might aim to completely wipe out Israel.

On the flip side, clouds often bring much-needed rain, hinting at a possible intent to enrich and cultivate the land. In this light, their massive numbers might be a sign of wanting to populate and nourish the territory. So, what's their real game? Are they here to destroy or to nourish?

Adding a touch of clarity, Rashi interprets the stormy term "שואה" to mean a covering, like fog or mist, that hides everything beneath.

Wrapping it up, Ezekiel presents us with a captivating scene: a formidable army, moving with the unpredictability of a storm, their true intentions shrouded in mystery. Are they a looming threat or an unexpected blessing?

Ezekiel 38:10:

"Thus said the Sovereign GOD: On that day, a thought will occur to you, and you will conceive a wicked design."

Imagine this: Israel, after a prolonged period of exile, finally returns home. This isn't just a casual homecoming; it's a defining moment in history. Metzudat David captures the weight of this occasion with the term "ביום ההוא" - on that very day.

But as Israel starts to rebuild and thrive, a shadow looms large. Enter Gog. Witnessing Israel's rebirth, this entity grapples with its ambitions. Abarbanel paints the scene: after a period of deceptive calm, the undercurrents of Gog's true intentions begin to stir. Echoing an intriguing perspective, Abarbanel references the sages, highlighting a brief nine-month dominance of this 'wicked kingdom,' after which the tides would shift dramatically.

Malbim offers a deep dive into Gog's psyche. At first, Gog's motives are murky. But as their grip on the land tightens, their true colors begin to show. What's more, it's not just any fleeting whim; it's a deliberate, wicked intent. As the verse describes, this thought festers and takes root.

Gog's malice isn't merely directed at Israel. According to Rashi, it's a bold challenge to the very heavens. This is no mere land dispute. We're talking about a cosmic clash between human ambition and divine will.

So, Ezekiel doesn't just give us a historical or political play-by-play. Instead, he peels back the curtain to reveal the spiritual stakes at play. It's a powerful reminder: decisions made in the here and now reverberate far beyond, echoing in realms we often forget to consider. Every move, every intention, is seen, noted, and weighed in the grand balance of the universe.

Ezekiel 38:11:

"You will say, 'I will invade a land of open towns, I will fall upon a tranquil people living secure, all of them living in unwalled towns and lacking bars and gates.'"

Ezekiel unveils a bold plan of invasion, targeting what appears to be easy prey. The vision showcases an Israel that seems vulnerable: cities without walls, a people at ease, living without the protective barriers of gates or bars. The imagery here is potent – it depicts a nation at peace, but from the invader's perspective, it's an opportunity ripe for the taking.

Abarbanel delves into the invader's psyche. The choice to attack isn't because Israel is the archenemy; it's because they seem defenseless. These unwalled cities, or ערי פרזות, symbolize a land that looks straightforward to conquer. The people, described as שקטים לבטח, "tranquil and secure," are mainly Christians. In the invader's eyes, subduing them seems like it wouldn't require much effort. But the ultimate goal? It goes beyond just taking over. Abarbanel depicts a scene of looting and seizing control, driven not by some grand cause but a greedy hunger for treasures.

Malbim gives it a linguistic spin, echoing the sense of tranquility and security, while also underscoring that the invaders might initially miss the real gem: Israel's sanctity. But once they realize its worth, their ambitions grow. It's no longer about conquering; it's about taking everything valuable. In this context, Malbim distinguishes between two types of plunder: שלל and בז.

Both Radak and Metzudat David focus on the term פְּרָזוֹת, emphasizing the idea of unwalled or open towns. Their insights paint a picture of a confident Israel, an Israel that, as Rashi adds, doesn't feel the need for walls. They live in these open cities, ערי הפרזות, not out of vulnerability but out of a sense of strength.

In this vivid portrayal, we get more than just a tale of an impending invasion. It's a lesson in appearances versus reality. What seems like vulnerability may well be confidence. And what looks like an easy victory might just be the setup for a divinely orchestrated twist. This verse, bolstered by the interpretations, serves as a stark reminder: things aren't always as they seem, and underestimating an opponent, especially one under divine protection, can have profound consequences.

Ezekiel 38:12:

"לִשְׁלֹ֥ל שָׁלָ֖ל וְלָבֹ֣ז בַּ֑ז לְהָשִׁ֨יב יָדְךָ֜ עַל־חֳרָב֣וֹת נוֹשָׁב֗וֹת וְאֶל־עַם֙ מְאֻסָּ֣ף מִגּוֹיִ֔ם עֹשֶׂה֙ מִקְנֶ֣ה וְקִנְיָ֔ן יֹשְׁבֵ֖י עַל־טַבּ֥וּר הָאָֽרֶץ׃" - "In order to take spoil and seize plunder—to turn your hand against repopulated wastes, and against a people gathered from among nations, acquiring livestock and possessions, living at the center of the earth."

"In order to take spoil and seize plunder"—to turn your hand against repopulated wastes, and against a people gathered from among nations, acquiring livestock and possessions, living at the center of the earth."

The heart of this verse pulsates with the invader's ambition—a desire fueled not just by territorial conquest, but an insatiable thirst for materialistic bounty. It offers a window into the ulterior motives of the looming invasion, illustrating a quest for both tangible and strategic riches.

Abarbanel looks deep into this undercurrent of motive. The emphasis here is on the nature of the invaders' intentions. They're driven not by the loftier aspirations that might motivate other nations, but by tangible, material gain. The terms לִשְׁלֹ֥ל שָׁלָ֖ל ("to take spoil") and וְלָבֹ֣ז בַּ֑ז ("seize plunder") encapsulate this hunger for wealth. Their gaze settles on the repopulated ruins, the חֳרָב֣וֹת נוֹשָׁב֗וֹת. These lands are now teeming with life, re-inhabited by a people, a melting pot, עַם֙ מְאֻסָּ֣ף מִגּוֹיִ֔ם, assembled from diverse origins. Their endeavors, signified by עֹשֶׂה֙ מִקְנֶ֣ה וְקִנְיָ֔ן, reveal a thriving trade scene. And their location, as יֹשְׁבֵ֖י עַל־טַבּ֥וּר הָאָֽרֶץ, places them right at the heart of the earth—a strategic position in the grand geopolitical tableau.

Radak's interpretation enhances this understanding. He highlights the significance of the land's central positioning, identifying it as a hub of not just commerce, but also geopolitical importance. Such a pivotal location naturally becomes a magnet for those with ambitions of regional dominance and the spoils it promises.

In essence, this verse and its exegesis by the commentators unravel the multifaceted reasons for the impending invasion. It's a narrative that transcends the bounds of mere territorial aggression. At play are the deeper dynamics of wealth, dominance, and the age-old allure of a land brimming with promise and potential. Through Ezekiel's words, and the insights of the sages, we glimpse the complexities that shape human ambition and the myriad forces that influence the march of nations.

Ezekiel 38:13:

"שְׁבָ֡א וּ֠דְדָ֠ן וְסֹחֲרֵ֨י תַרְשִׁ֤ישׁ וְכׇל־כְּפִירֶ֙יהָ֙ יֹאמְר֣וּ לְךָ֔ הֲלִשְׁלֹ֤ל שָׁלָל֙ אַתָּ֣ה בָ֔א הֲלָבֹ֥ז בַּ֖ז הִקְהַ֣לְתָּ קְהָלֶ֑ךָ לָשֵׂ֣את ׀ כֶּ֣סֶף וְזָהָ֗ב לָקַ֙חַת֙ מִקְנֶ֣ה וְקִנְיָ֔ן לִשְׁלֹ֖ל שָׁלָ֥ל גָּדֽוֹל׃ {ס}"

"Sheba and Dedan, and the merchants and all the magnates of Tarshish will say to you, 'Have you come to take spoil? Is it to seize plunder that you assembled your hordes—to carry off silver and gold, to make off with livestock and goods, to gather an immense booty?'"

In the vast panorama of Ezekiel's prophecies, this verse presents a dialogue between the established powers and a looming force intent on invasion. Anchored in this discourse are Sheba and Dedan, alongside the merchants of Tarshish—entities with significant influence in the ancient trade world.

The term "כפיריה" serves as a poignant metaphor in the unfolding narrative. As Rashi discerns, these 'magnates' or 'young lions' are akin to adept merchants, whose vast travels equip them with unparalleled insights into the locales of wealth. They're the masters of their domain, just as lions dominate their terrain. Radak strengthens this allegory, suggesting that in the realms of commerce, these figures reign supreme. And as Metzudat Zion posits, the reference to the young lion or "כפיר" adds layers of significance, emphasizing their youth and vigor.

The verse further differentiates between "שלל" (spoil) and "בז" (plunder). Malbim Beur Hamilot provides clarity on this distinction. While "שלל" is the aftermath of war, designated for the sovereign, "בז" is the spoils that soldiers snatch for personal gain in the throes of battle. This divergence hints at the invaders' true motivations—whether it's a strategic, state-sanctioned endeavor or the chaotic looting of individual marauders.

In the wake of these queries, Metzudat David perceives an undertone of confrontation, if not outright derision. These established powers, it seems, challenge the invader's intentions, possibly hinting at their readiness to either negotiate or even purchase the anticipated loot.

Ezekiel 38:13, through its intricate nuances, unveils a world where commerce, power, and ambition are intertwined. The ancient trade magnates, with their wealth and influence, confront emerging adversaries. And through the sage interpretations, this narrative unravels the multifaceted dynamics that shaped the ancient world, resonating with timeless themes of power play and economic strategy.

Ezekiel 38:14:

"לָכֵן֙ הִנָּבֵ֣א בֶן־אָדָ֔ם וְאָמַרְתָּ֣ לְג֔וֹג כֹּ֥ה אָמַ֖ר אֲדֹנָ֣י יֱהֹוִ֑ה הֲל֣וֹא ׀ בַּיּ֣וֹם הַה֗וּא בְּשֶׁ֨בֶת עַמִּ֧י יִשְׂרָאֵ֛ל לָבֶ֖טַח תֵּדָֽע׃"

"Therefore prophesy, O mortal, and say to Gog: Thus said the Sovereign GOD: Surely, on that day, when My people Israel are living secure, you will take note,"

In this prophetic exhortation, God, through Ezekiel, sends a clear message to Gog regarding Israel's destiny and divine protection. It offers profound insights into the delicate interplay of geopolitics, historical context, and spiritual dynamics.

Abarbanel perceives this directive to Ezekiel, "הנבא בן אדם," as a gravely significant commission. It's not merely about foretelling an event but about rekindling Gog's awareness of the past. This historical mindfulness, especially of previous confrontations with Israel, serves as a cautionary reminder. The notion, "ביום ההוא בשבת עמי ישראל לבטח," evokes Israel's serene and secure existence before any looming threat, emphasizing God's providential role in their protection.

Malbim articulates a dual-layered narrative within this prophecy. While initially, it recalls the tribulations of Israel during the Second Temple's demise, it also foreshadows the challenges that await in the End Times. To Gog and the nations, Israel might seem like an easy target during these moments of perceived peace. However, these invasions play into a divine scheme, showcasing God's unmatched supremacy.

Rashi introduces a spiritual lens to this discourse, suggesting that Gog's aspirations aren't just territorial conquests. Gog's challenge to Israel's sense of security indirectly casts doubt upon the protective embrace of the Divine. This isn't just about land but about challenging the very foundations of faith.

Conversely, Radak presents Gog's perspective, who views Israel's tranquil moments as vulnerabilities ripe for exploitation. The term "תדע" underscores Gog's opportunistic intent, reminiscent of past invaders who perceived Israel's peaceful epochs as windows of weakness.

Together, these commentaries weave a tale of an impending conflict where Gog, driven by ambitions and perhaps even spiritual defiance, sets his sights on Israel. However, this narrative continually emphasizes Israel's divine safeguard, reminding all that any affronts against them serve a higher purpose in the divine tapestry, ultimately manifesting God's omnipotent guardianship over His chosen people.

Ezekiel 38:15:

"וּבָ֤אתָ מִמְּקֽוֹמְךָ֙ מִיַּרְכְּתֵ֣י צָפ֔וֹן אַתָּ֕ה וְעַמִּ֥ים רַבִּ֖ים אִתָּ֑ךְ רֹכְבֵ֤י סוּסִים֙ כֻּלָּ֔ם קָהָ֥ל גָּד֖וֹל וְחַ֥יִל רָֽב׃"

and you will come from your home in the farthest north, you and many peoples with you—all of them mounted on horses, a vast horde, a mighty army—

Ezekiel 38:16:

"וְעָלִ֙יתָ֙ עַל־עַמִּ֣י יִשְׂרָאֵ֔ל כֶּעָנָ֖ן לְכַסּ֣וֹת הָאָ֑רֶץ בְּאַחֲרִ֨ית הַיָּמִ֜ים תִּהְיֶ֗ה וַהֲבִאוֹתִ֙יךָ֙ עַל־אַרְצִ֔י לְמַ֩עַן֩ דַּ֨עַת הַגּוֹיִ֜ם אֹתִ֗י בְּהִקָּדְשִׁ֥י בְךָ֛ לְעֵינֵיהֶ֖ם גּֽוֹג׃"

and you will advance upon My people Israel, like a cloud covering the earth. This shall happen on that distant day: I will bring you to My land, that the nations may know Me when, before their eyes, I manifest My holiness through you, O Gog!

God's word through Ezekiel paints a vivid tableau of a menacing coalition led by Gog, advancing from the distant northern territories. This formidable assembly isn't just a show of military might; it is, in essence, a display of divine choreography, where each movement has profound spiritual implications.

The phrase "מיַּרְכְּתֵ֣י צָפ֔וֹן" is noteworthy. Metzudat David highlights this as a reference to the farthest regions of the north. This geographic origin isn't merely a point of departure but is symbolic of areas distant from Israel's spiritual light, representing a stark contrast between divine sanctity and worldly ambitions.

The analogy "כֶּעָנָ֖ן לְכַסּ֣וֹת הָאָ֑רֶץ," as interpreted by Malbim, alludes to the sheer magnitude of Gog's forces. Just as a cloud can encompass and obscure the sun, so too does this invading horde threaten to engulf and overshadow Israel's spiritual luminance.

In the phrasing "בְּאַחֲרִ֨ית הַיָּמִ֜ים," Abarbanel discerns a prophetic timeline. The events aren't restricted to past confrontations; they are signposts pointing towards climactic future encounters. This timeline encapsulates Israel's trials and tribulations, serving as both reminders of previous challenges and precursors to future redemption.

The ultimate purpose behind this divine orchestration is unveiled in the statement, "לְמַ֩עַן֩ דַּ֨עַת הַגּוֹיִ֜ם אֹתִ֗י בְּהִקָּדְשִׁ֥י בְךָ֛ לְעֵינֵיהֶ֖ם גּֽוֹג׃" Radak observes

that God's intent is not mere spectacle but a profound revelation. Gog's incursion, paradoxically, becomes the stage upon which God's unrivaled majesty is showcased. This spectacle isn't just for Israel; it's a universal revelation, intended to resonate with all nations.

In sum, Ezekiel 38:15-16 portrays an impending convergence of historical, spiritual, and geopolitical dynamics. Gog's advance is not just an impending storm but is the very vehicle through which the world is to witness the undeniable sanctity and sovereignty of the Divine.

Ezekiel 38:17:

"כֹּה־אָמַ֞ר אֲדֹנָ֣י יֱהֹוִ֗ה הַאַתָּה־ה֨וּא אֲשֶׁר־דִּבַּ֜רְתִּי בְּיָמִ֣ים קַדְמוֹנִ֗ים בְּיַד֙ עֲבָדַי֙ נְבִיאֵ֣י יִשְׂרָאֵ֔ל הַֽנִּבְּאִ֛ים בַּיָּמִ֥ים הָהֵ֖ם שָׁנִ֑ים לְהָבִ֥יא אֹתְךָ֖ עֲלֵיהֶֽם׃"

"Thus said the Sovereign GOD: Why, you are the one I spoke of in ancient days through My servants, the prophets of Israel, who prophesied for years in those days that I would bring you against them!"

The verse conveys a direct address from God, identifying Gog as the antagonist foretold by ancient prophecies.

Abarbanel accentuates that Gog's predestined role isn't one of triumph but of defeat, linking this impending doom to past antagonists like the Assyrians who threatened Israel.

Chomat Anakh, echoing rabbinical traditions, cites Eldad and Medad as prophetic voices who had foreseen Gog's confrontation with Israel. This reference showcases the prophecy's long-standing and consistent nature in Israelite tradition.

Malbim introduces the notion that, with time, Gog's identity might be forgotten. However, when they finally confront Israel, their historical and prophetic significance will be unveiled.

Rashi reinforces this sentiment, tying the prophecy not just to years but to the two prophets, Eldad and Medad, emphasizing the longstanding warnings against this adversary.

In essence, Ezekiel 38:17 underscores God's timeless foresight. Gog's preordained confrontation with Israel isn't a mere turn of events but is deeply rooted in Israel's prophetic history.

Ezekiel 38:18:

"וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא בְּיוֹם֙ בֹּ֣וא גֹ֔וג עַל־אַדְמַ֖ת יִשְׂרָאֵ֑ל נְאֻם֙ אֲדֹנָ֣י יֱהֹוִ֔ה תַּעֲלֶ֖ה חֲמָתִ֥י בְאַפִּֽי׃"

"It shall come to pass on that day, when Gog comes against the land of Israel, declares the Sovereign GOD, that My raging anger will flare up."

Ezekiel, through this verse, underscores a defining moment in the narrative, depicting God's wrath being ignited by Gog's audacity to march upon Israel.

Radak touches upon the intensity of the divine response. The phrase "תעלה חמתי באפי" isn't just an expression of anger but symbolizes the boiling over of God's long-contained wrath. It's a culmination of not just Gog's actions, but the accumulation of transgressions by various nations against Israel.

Abarbanel delves into the temporal dimension, suggesting that this event is a continuation of the prophetic vision from earlier verses. While Gog perceives an opportunity, the reality is a divine trap, with God's anger serving as the catalyst for retribution.

Metzudat David emphasizes the spontaneity of God's fury. The instant Gog sets foot on Israelite land, God's anger surges forth, underscoring His unwavering protection over His chosen people.

In essence, Ezekiel 38:18 vividly encapsulates the inescapable consequence awaiting Gog. While their march may seem formidable, it inadvertently triggers the boundless fury of the Divine, signaling the impending doom they are about to face.

Ezekiel 38:19:

"וּבְקִנְאָתִ֥י בְאֵשׁ־עֶבְרָתִ֖י דִּבַּ֑רְתִּי אִם־לֹ֣א ׀ בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ רַ֣עַשׁ גָּד֔וֹל עַ֖ל אַדְמַ֥ת יִשְׂרָאֵֽל׃"

"For I have decreed in My indignation and in My blazing wrath: On that day, a terrible earthquake shall befall the land of Israel."

This verse encapsulates a divine proclamation, laden with fervor and intent. God's "zeal" or "ובקנאתי" alludes to an emotion of intense anger, as expounded by Metzudat Zion. The phrase "באש-עברתי" highlights God's passionate response, with Metzudat David explaining that it translates to "in the fire of My wrath."

Malbim contextualizes this vehement response, pointing to past desecrations of the land of Israel. Now, with Gog's impending threat, God's accumulated wrath readies for release.

This divine ire materializes as a tremendous earthquake, a "רעש גדול". Rashi interprets "רעש" as a cataclysmic event, replete with roaring thunders, reflecting divine outrage. Radak draws parallels with other prophecies, notably Zechariah's, hinting at the Mount of Olives splitting, reminiscent of the dramatic events during King Uzziah's reign.

In summation, Ezekiel 38:19 presents a dramatic display of God's protective wrath over Israel. Beyond mere retribution, it signals divine justice's powerful assertion, emphasizing that Israel's transgressors, regardless of their might, are never beyond divine reckoning.

Ezekiel 38:20:

"וְרָעֲשׁ֣וּ מִפָּנַ֡י דְּגֵ֣י הַיָּם֩ וְע֨וֹף הַשָּׁמַ֜יִם וְחַיַּ֣ת הַשָּׂדֶ֗ה וְכׇל־הָרֶ֙מֶשׂ֙ הָֽרֹמֵ֣שׁ עַל־הָאֲדָמָ֔ה וְכֹל֙ הָאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֣י הָאֲדָמָ֑ה וְנֶהֶרְס֣וּ הֶהָרִ֗ים וְנָֽפְלוּ֙ הַמַּדְרֵג֔וֹת וְכׇל־חוֹמָ֖ה לָאָ֥רֶץ תִּפּֽוֹל׃"

"The fish of the sea, the birds of the sky, the beasts of the field, all creeping things that move on the ground, and every human being on earth shall quake before Me. Mountains shall be overthrown, cliffs shall topple, and every wall shall crumble to the ground."

Ezekiel's verse paints a vivid picture of a world where every stratum of creation reverberates with the awe of divine intervention. From the ocean's depths to the skies' heights, no entity remains untouched by the profound tremors echoing God's power.

Metzudat David defines "ורעשו" as a vast trembling, suggesting an upheaval that transcends the physical realm, symbolizing a cosmic transformation. Metzudat Zion further emphasizes its significance, interpreting it as a massive, foundational shift, pointing towards a broader cosmic rearrangement.

This profound shift is imbued with mystical meaning by Chomat Anakh, who posits that such upheavals aim to reclaim and sanctify lost spiritual sparks, particularly from entities like fish, traditionally believed to house numerous divine fragments. This view, emphasizing the redemption and return of these fragments to a state of purity, is further championed by Tzaverei Shalal.

Radak broadens the scope of the verse, suggesting that the described terrestrial changes are not limited to Israel alone. Drawing parallels with Zechariah's prophecies, he hints at a global shift, affecting even the farthest landscapes.

Rashi elucidates on "המדרגות" – not merely cliffs, but perilously hanging rock formations, signifying nature's fragility against the might of divine decree.

In essence, Ezekiel's vision conveys a world realigning itself under divine force, drawing every facet of creation into a harmonious rhythm, affirming the interconnectedness of all beings and ushering in an era where divine order reigns supreme amid chaos.

Ezekiel 38:21:

"וְקָרָ֨אתִי עָלָ֤יו לְכׇל־הָרַי֙ חֶ֔רֶב נְאֻ֖ם אֲדֹנָ֣י יֱהֹוִ֑ה חֶ֥רֶב אִ֖ישׁ בְּאָחִ֥יו תִּהְיֶֽה׃"

"I will then summon the sword against him throughout My mountains —declares the Sovereign G-d —and every man’s sword shall be turned against his kin."

In this verse, Ezekiel captures the essence of divine retribution, where God's intervention sows chaos among the adversaries. Rashi clarifies that "וקראתי" implies God's orchestration of events, setting in motion a cataclysmic internal strife, with each man's sword turning against his own kin.

The Malbim provides a poignant allegory, portraying the mountains, traditional symbols of resilience, as instruments of destruction. This not only underscores the intensity of the impending judgment but also redefines the very symbols of strength. This idea is reinforced by Metzudat David, who zooms in on Israel's mountains as the very stage for this divine spectacle.

Radak offers a comprehensive interpretation, emphasizing the encompassing nature of God's justice. He highlights the self-inflicted nature of the adversaries' demise, pointing to their inherent chaos that culminates in their own downfall.

Drawing from history, Abarbanel pinpoints the deep-rooted animosity between Edom and Ishmael. By alluding to their intertwined ancestries, he paints a scene where age-old conflicts resurface with fierce intensity. Further, referencing Zechariah, he portrays a war of such magnitude that the very earth, exemplified by the Mount of Olives, seems to split in response.

Piecing these insights together,

Ezekiel 38:21 emerges as a profound testament to the divine orchestration of justice. It depicts the fragility of earthly alliances, the devastating consequences of entrenched enmities, and the unwavering power of God's will, emphasizing that true power is eternal and divine.

Ezekiel 38:22:

"וְנִשְׁפַּטְתִּ֥י אִתּ֖וֹ בְּדֶ֣בֶר וּבְדָ֑ם וְגֶ֣שֶׁם שׁוֹטֵף֩ וְאַבְנֵ֨י אֶלְגָּבִ֜ישׁ אֵ֣שׁ וְגׇפְרִ֗ית אַמְטִ֤יר עָלָיו֙ וְעַל־אֲגַפָּ֔יו וְעַל־עַמִּ֥ים רַבִּ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃"

"I will punish him with pestilence and with bloodshed; and I will pour torrential rain, hailstones, and sulfurous fire upon him and his hordes and the many peoples with him."

This verse conveys a staggering image of divine retribution, intertwining both natural consequences of warfare and supernatural punishments. Malbim sees the initial judgment of "דֶ֣בֶר וּבְדָ֑ם" (pestilence and bloodshed) as inherent results of human conflict, where aftermaths of battles often bring diseases amidst the chaos.

Yet, Ezekiel transitions to unmistakably divine interventions, detailing a deluge of "גֶ֣שֶׁם שׁוֹטֵף" (torrential rain), shimmering hailstones, and sulfurous fire. Rashi draws parallels with the Egypt plagues, underlining God's dominion over nature.

Abarbanel underscores the multifaceted nature of God's retribution. Beyond warfare's immediate impact, the divine releases rain, hailstones, fire, and sulfur, heralding a form of divine judgment surpassing human understanding. This amplifies the sanctification of God's name amidst the nations.

Chomat Anakh and Tzaverei Shalal delve into the kabbalistic layers, noting the six calamities, which, coupled with the internecine strife from the prior verse, sum up to seven — a representation of completeness and divine perfection. This signifies that the divine retribution isn't arbitrary but a consummate reflection of divine justice.

Ezekiel 38:22 portrays not just a punitive act but a divine spectacle emphasizing God's unrivaled sovereignty, intertwining earthly events with heavenly judgments to manifest the ultimate will of the Almighty.

Ezekiel 38:23:

וְהִתְגַּדִּלְתִּי֙ וְהִתְקַדִּשְׁתִּ֔י וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃

"Thus will I manifest My greatness and My holiness, and make Myself known in the sight of many nations. And they shall know that I am G-d."

Ezekiel's proclamation transcends a specific event, promising a universal revelation of the Divine. The line "וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּ֔י" resonates with profound implications. Chomat Anakh, referencing mystical traditions, envisions this as God unveiling an intrinsic sanctity, more than just a display of might.

The universality of God's revelation, "וְנ֣וֹדַעְתִּ֔י לְעֵינֵ֖י גּוֹיִ֣ם רַבִּ֑ים", underscores the breadth of this divine epiphany, as highlighted by Radak's remark, "מבואר הוא". It's not just a select few but "many nations" that will witness His glory.

Metzudat David emphasizes the depth of this revelation: it’s not just about recognition but about exaltation and fame. The profound acknowledgment, "וְיָדְע֖וּ כִּֽי־אֲנִ֥י יְהֹוָֽה׃", encapsulates a transformative realization where all beings not only recognize but internalize God's sovereignty.

Tzaverei Shalal, through kabbalistic lenses, suggests a dual awakening - both spiritual and intellectual. Humanity will not merely witness God's might but will experience an elevation in understanding and spirituality.

Ezekiel 38:23 heralds a moment where the curtain veiling divine mysteries is lifted, ushering an era where God's grandeur and holiness are discerned universally, redefining humanity's relationship with the Divine.

SHMINI ATZERET: THE SINGULAR CELEBRATION

Happy Sukkos, all! I hope you enjoy the following fascinating insights into Shmini Atzeret, which is based on "Likkutei Levi Yitzchok" of the master kabbalist, Rabbi Levi Yitzchok Schneerson, o.b.m., the Rebbe’s father. I am deeply grateful to the publishers, Chayeinu, who adeptly annotated it.

SHMINI ATZERET: THE SINGULAR CELEBRATION

by Rabbi Boruch Merkur

As the leaves start to fall and the air grows cooler, the Jewish calendar brings us to a special time of celebration – Sukkot. This week-long festival, with its unique rituals and symbols, culminates in a somewhat mysterious holiday known as Shmini Atzeret. At a first glance, the connection between Sukkot and Shmini Atzeret might appear to be merely chronological. Yet, when we delve deeper into the rituals, especially the sacrifices offered during these days, a profound message emerges.

UNIVERSAL AND PERSONAL SACRIFICE: SUKKOT COMPARED TO SHMINI ATZERET

During the seven days of Sukkot, the Torah (Numbers 29) commands the offering of 70 bulls in the Holy Temple, with the number decreasing each day. By the end of the week, 70 bulls in total are offered. The sages, with their profound insights into the spiritual dimensions of the mitzvot, tell us that these bulls are symbolic of the 70 nations of the world, as enumerated in the early chapters of Genesis (Genesis 10). This expansive vision of Sukkot underscores the Jewish people's role as a conduit for divine blessing to flow to all of humanity. For seven days, Israel offers sacrifices, effectively praying for the spiritual and material well-being of every nation on earth.

Yet, as Sukkot draws to a close, the Torah introduces a day that stands in stark contrast – Shmini Atzeret. On this day, only one bull is offered. This solitary sacrifice symbolizes the unique relationship between the Jewish people and God, a relationship devoid of any intermediaries or broader symbolic gestures.

The Talmud in Sukkah 55b (cited in Rashi on Numbers 29:18), provides a poignant allegory to illustrate this distinction: "It is comparable to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: 'My sons! I have a request to make of you. Stay with me just one more day; it is difficult for me to part with you!'" This allegory captures the essence of Shmini Atzeret. After seven days of global focus, God and the Jewish people share a moment of singular connection, reflecting the depth and intimacy of their bond.

THE ETERNAL BOND: A TIMELESS REMINDER

This unique connection between the Jewish people and God, underscored by Shmini Atzeret, is not isolated to this holiday alone. In fact, the Torah echoes this sentiment in other contexts. One notable instance can be found in the "Song of Moses" in Devarim (Deuteronomy 32:12), where it is written: "The Lord alone guided him, No foreign god was with him." Just as Shmini Atzeret symbolizes the exclusive bond between the Jewish people and God, this verse underscores the idea that throughout history, amidst nations and their many deities, it was God alone who stood by Israel.

The phrase "The Lord alone guided him" conjures an image of a solitary journey through wilderness, with God as the sole guide and protector. Just as Shmini Atzeret symbolizes the exclusive bond between the Jewish people and God, this verse in Devarim underscores the idea that in the grand tapestry of history, amidst nations with their myriad deities, it was God alone who stood by Israel. It reinforces the notion that even when surrounded by the influences and cultures of the 70 nations, the Jewish people maintained a unique relationship with God, untouched and uninfluenced by alien gods.

This mirrors the progression we observe during the days of Sukkot leading up to Shmini Atzeret. Throughout Sukkot, as we mentioned earlier, the sacrifices symbolically account for the 70 nations, reflecting a universal outlook. Yet, on Shmini Atzeret, the focus narrows to the singular, unique bond between the Jewish people and God. In a similar vein, the verse from Devarim highlights that amidst the multitudes, God's guidance was exclusively for Israel.

The message here is twofold. Firstly, it serves as a reminder of the singular love and protection God offers the Jewish people. But, it also serves as a call to the Jewish nation: To recognize this unique bond and to cherish and nurture it, to ensure that no alien influences dilute the purity of this relationship.

As we reflect on the essence of Shmini Atzeret and its symbolic meaning, the words of Devarim serve as a poignant reminder of the timeless bond between the Jewish people and God, a bond that has remained unbroken and pure throughout history.

THE WAR OF GOG AND MAGOG: ETERNAL RELEVANCE OF SUKKOT AND SHMINI ATZERET

The theme of universalism in Sukkot and the exclusive relationship between God and the Jewish people in Shmini Atzeret find further resonance in the prophecies concerning the War of Gog and Magog. As cataclysmic as it appears, this prophesied conflict isn't just about warfare; it's about recognition, repentance, and the acknowledgment of God's sovereignty.

The Prophet Zechariah, speaking of the aftermath of this war, states (Zechariah 14:16-19): "Then all who survive of the nations that have come against Jerusalem shall go up year after year to worship the King, the Lord of hosts, and to keep the festival of booths. If any of the families of the earth do not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain upon them. And if the family of Egypt do not go up and present themselves, then on them shall come the plague that the Lord inflicts on the nations that do not go up to keep the festival of booths. Such shall be the punishment of Egypt and the punishment of all the nations that do not go up to keep the festival of booths."

The Talmud (Avoda Zara 3a) states: "And it will come to pass, that everyone that is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of Hosts, and to keep the feast of tabernacles." The Talmudic sages elaborate on this passage, highlighting that the nations who fought against Jerusalem are given a mitzvah, specifically the observance of Sukkot. This observance serves a dual purpose. Firstly, it is a test of their genuine commitment to adhere to God's commandments. Secondly, it presents an opportunity for them to receive the blessings of rain and produce. However, the Talmud further discusses the outcome of this test, stating: "Immediately, each and every gentile will take materials and go and construct a sukka on top of his roof. And the Holy One, Blessed be He, will set upon them the heat [makdir] of the sun in the season of Tammuz, i.e., the summer, and each and every one who is sitting in his sukka will be unable to stand the heat, and he will kick his sukka and leave." The nations' recognition and observance of Sukkot, thus, become not only an outward manifestation of their submission to God’s sovereignty but also a reflection of their inner spiritual state.

What's intriguing is the juxtaposition. After a war that's essentially a confrontation against the divine plan, the survivors among the nations are not cast away but instead are invited to celebrate Sukkot, a festival that, as discussed earlier, symbolizes universal blessings and the Jewish people's role as a conduit for divine favor.

By linking the war's aftermath to Sukkot, Zechariah emphasizes the festival's enduring message of hope and unity. Even those who were once adversaries are given a chance to come together under God's shelter, to recognize His sovereignty, and to receive His blessings. This mirrors the theme of Sukkot where the 70 bulls are sacrificed for the 70 nations.

Furthermore, this passage reinforces the importance of Shmini Atzeret. After the universal call of Sukkot, the focus narrows once again to the special relationship between the Jewish people and God. As the nations are judged based on their commitment to Sukkot, Israel stands as a testament to an unyielding, intimate bond with the Divine, reminiscent of the sole bull offered on Shmini Atzeret.

A DISTINCT DAY: DIVINE INTIMACY REAFFIRMED

In the wake of profound universal events, such as the War of Gog and Magog, it becomes even more essential to understand the unique position of the Jewish people in the divine scheme. Our journey brings us back to the intimate setting of Shmini Atzeret, a day set apart from the rest of Sukkot.

Rashi, in his commentary on Numbers 29:35-36, reiterates the distinct nature of this day. He emphasizes that Shmini Atzeret is not merely the concluding day of Sukkot but is a separate festival in its own right. This distinction serves as a profound metaphor for the Jewish people's relationship with God. After the universal outpouring of the Sukkot celebrations, which encapsulate the broader concerns for all nations, Shmini Atzeret hones in on the more intimate bond between the Creator and Israel.

This dynamic is reminiscent of the aftermath of the War of Gog and Magog. After a universal confrontation, where nations rally and the world undergoes monumental change, the enduring bond between God and the Jewish people remains unshaken, mirrored in the singular observance of Shmini Atzeret. It's a day that serves as a powerful reminder of a relationship that withstands the vicissitudes of time and history, a bond that is both timeless and unique.

THE EIGHTH DAY: BEYOND THE NATURAL ORDER

Building upon the unique nature of Shmini Atzeret, the Torah provides further insight into its significance. "On the eighth day you shall hold a solemn gathering; you shall not work at your occupations" (Numbers 29:35). While this verse outlines the restrictions for Shmini Atzeret, there's more beneath the surface. The specific mention of the "eighth day" resonates with profound depth within the Jewish tradition.

The number seven represents the natural order, evident in the seven days of creation. Eight, then, transcends this cycle, representing a realm beyond the natural, a dimension of the divine. Shmini Atzeret, celebrated on the "eighth day," underscores this very notion. It's not merely an extension of the seven days of Sukkot but stands distinct, symbolizing a day that's outside the natural order.

After a week of Sukkot, where the focus is on the universal — the 70 nations, the entirety of creation — the eighth day narrows the scope to the bond that goes beyond the confines of nature: the relationship between God and the Jewish people. This day isn't constrained by the broader concerns of the world. Instead, it transcends them, underscoring a connection that is both intimate and divine.

The commandment to refrain from work, as emphasized in the verse, further instills the sanctity of this day. It's a day of spiritual introspection, of deepening our connection with the Divine, a day where our actions are elevated beyond the routine.

A PSALMIST'S WISH: THE UNIVERSAL DESIRE FOR PEACE

The themes of Shmini Atzeret, and particularly the significance of the "eighth day," find echoes in other parts of the Tanakh. Psalms 122:8 proclaims, "For the sake of my brothers and friends, I will say, 'Peace be within you.'" This verse, penned by King David, highlights the universal desire for peace, unity, and harmony.

Just as Shmini Atzeret transcends the natural seven-day cycle and represents a special bond between God and the Jewish people, King David's words transcend individual concerns and extend a wish for peace to all. It's a heartfelt call for unity and well-being, echoing the intimate connection celebrated on Shmini Atzeret.

In the context of the festival, this psalm reinforces a broader message: after dedicating days to the wider world during Sukkot, Shmini Atzeret brings our attention back to the foundational importance of peace and unity within our own community. Such internal peace can then radiate outwards, influencing the nations. The "eighth day" highlights not only a unique bond but also the aspirations stemming from that bond: hopes for peace, unity, and divine connection.

THE DEEPER PEACE: INSIGHTS FROM THE ZOHAR

The call for peace in Psalms 122:8 transcends mere interpersonal harmony. The Zohar (I:208a) reveals that peace signifies a profound spiritual harmony, one that encompasses and unites the divine emanations or sefirot. At the heart of this idea is the sefira of Yesod, a channel for divine blessings to the world. Often linked with Joseph, titled "the righteous" (Tzadik), Yesod acts as the harmonizing force ensuring the continuous flow of divine sustenance and blessings.

King David's plea for peace wasn't restricted to individuals or nations; it hinted at a cosmic peace — a harmonious alignment of divine emanations that channel blessings throughout creation.

Within the frame of Shmini Atzeret, this Zoharic insight takes on greater significance. The "eighth day" transcends the tangible, venturing into a realm rich in spiritual nuance. It becomes a symbol of paramount peace: the unison of the Jewish people with their Creator, anchored by the balancing energy of Yesod.

As Shmini Atzeret differentiates itself from Sukkot, signifying a heightened bond, the peace described in Psalms and elaborated on in the Zohar surpasses everyday understanding. It speaks of a peace that guarantees the uninhibited flow of divine blessings and a harmonious liaison between the earthly and the divine, anchored by Yesod.

THE DEEPER HARMONY: A ZOHARIC PERSPECTIVE ON PEACE

King David's yearning for peace in Psalms 122:8 acquires profound layers when viewed through the Zohar's lens. The Zohar (II:55b) suggests that peace is not just the absence of conflict; it encapsulates a balanced fusion of divine energies, particularly the dance between Tiferet and Malkhut, the sefirot emblematic of divine masculine and feminine attributes. Through this prism, Shmini Atzeret celebrates spiritual equilibrium, spotlighting the close-knit bond between God and Israel.

The Zohar's notion of harmony transcends the divine realm. Drawing from the Zohar (II:122a), we see a web of interconnected souls, where every virtuous act has the potential to draw divine compassion and blessings. This concept resonates deeply with Shmini Atzeret, as it emphasizes the Jewish people's unique bond with God and the ripple effects of individual righteous actions on the collective.

Navigating the rituals and prayers of Shmini Atzeret, the Zohar's contemplations on prayer become particularly poignant. The Zohar (III:22a) postulates that genuine prayer is not mere words but a soul's ascent, a passionate quest to bridge the earthly and the divine. On Shmini Atzeret, this spiritual ascent reaches its pinnacle, mirroring our intense wishes for unity, peace, and profound communion with the Creator.

THE SPIRITUAL FOUNDATION OF SHMINI ATZERES: YOSEF

Shmini Atzeret invites us to explore the fundamental theme of Yesod, a spiritual cornerstone that ensures a steady flow of divine blessings into our world. This concept is deeply connected to Shmini Atzeret and is beautifully personified through the character of Yosef, as detailed in the Torah.

Yosef, more than just Jacob’s favored son and a mysterious dreamer, led a life that can be aptly described as a roller-coaster ride, filled with trials but eventually leading to unparalleled triumphs. His journey doesn’t merely reflect his life events; it captures the ethos of Yesod, a foundation of balance, resilience, and spiritual connectivity. As we delve deeper, the narratives of Yosef begin to intertwine with the themes of Shmini Atzeret. This intertwining paints a vivid picture that offers a fresh perspective on their shared essence and, more intriguingly, on our own spiritual quests.

One of the most captivating episodes from Yosef’s life revolves around his dreams. The dream where he saw his sheaf standing tall while his brothers’ sheaves bowed ignited tensions that had long been simmering. It wasn’t just about the audacity of the dream; it reflected deeper uncertainties and potential shifts in family dynamics. The potency of this particular dream is captured in Genesis 37:8, where his brothers voice their concerns, “And his brothers said to him, ‘Will you indeed reign over us? Will you indeed have dominion over us?’ And they hated him even more for his dreams and for his words.” Their response wasn’t merely jealousy; it was grounded in deep-rooted concerns, amplified by past family events where displacements had changed the course of family legacies.

HIS BROTHERS AND THEIR BLIND SPOT FOR YOSEF

A crucial aspect of Yosef’s relationship with his brothers revolved around a significant contrast in their spiritual perspectives. While the patriarchs and brothers favored a pastoral life, often shepherding and keeping away from the complexities of society, Yosef, even in the political epicenter of Egypt, managed to maintain his unwavering spiritual bond with the Divine. This divergence became apparent during their unexpected encounter in Egypt. They saw Yosef, but they didn’t truly “see” him, failing to grasp his spiritual evolution and depth (as referenced in Torah Ohr, Hosafos 103b; Likkutei Sichos ibid.).

Further emphasizing the importance of Yosef’s role, the Jewish people are sometimes refered to as “children of Yosef” (Psalms 77:16; Talmud, Sanhedrin 19b). More than just a testament to Yosef’s influence, this identification bridges the tales of the patriarchs to the destiny of the tribes, ensuring that the values and lessons of the past continue to resonate and guide generations to come.

YAAKOV IS SUKKOS, AND YOSEF, SHMINI ATZERES

Building upon the concept of continuity, Jewish festivals emerge as rich metaphors, encapsulating this bridging role that Yosef embodies. Essentially, just as Yosef forges a harmonious link between patriarchal values and the tribes’ destiny, the festivals of Pesach, Shavuos, and Sukkos encapsulate the spiritual essence of Avraham, Yitzchak, and Yaakov.

Pesach, celebrating liberation and heralding the birth of a nation, mirrors Avraham’s trailblazing journey in monotheism. Shavuos, marking the gifting of the Torah, embodies Yitzchak’s unwavering commitment. Sukkos, with its comforting embrace of the sukkah, epitomizes Yaakov’s unique ability to blend love and discipline, laying the foundational ethos for the Jewish legacy.

Shemini Atzeres, following Sukkos, can be seen as a culmination, an embrace that’s more intimate, echoing Yosef’s bridging role. Through this lens, Yosef transforms from just a familial character into a key figure that shapes the rhythm and themes of the Jewish calendar.

The sages in Bereishis Rabbah (84:6) illuminate many parallels between Yaakov and Yosef’s life experiences. Beyond shared journeys, there’s an intriguing observation in the Midrash (ibid. 84:8) that their facial features mirrored each other. An onlooker glimpsing at Yosef might just see shades of Yaakov.

This reflection affirms a profound bond, suggesting Yosef wasn’t merely a successor but was infused with many of his father’s inherent qualities. In the grand calendar of Jewish festivals, Shemini Atzeres emerges as a day blessed with the combined spiritual essence of both Yaakov and his mirror image, Yosef, extending an invitation for deep reflection and divine closeness.

In the holistic picture, Shemini Atzeres represents more than an extension; it signifies ascent and transcendence, encapsulating the spirit of the patriarchs while integrating Yosef’s aura.

22 OF TISHREI: MARKING A DREAM’S FULFILLMENT

The date of Shemini Atzeres, the 22nd of Tishrei, aligns with Rosh Hashanah in the weekly cycle and even reverberates with its unique character (as seen in Sefer Hamaamarim Kuntreisim 2:339a, cited in Hayom Yom, 22 Tishrei). The number “22” and its relation to Rosh Hashanah beautifully entwine with pivotal episodes from Yosef’s saga.

Looking through the lens of Talmudic lore, the number 22 gains prominence. It symbolizes the two-decade-long wait for Yosef’s dreams, where he foresaw his brothers in prostration, to materialize (reflected in Talmud, Berachos 55b and Megillah 17a). These dreams, and the years leading up to their realization, highlight themes of anticipation, unwavering faith, and the eventual manifestation of even the loftiest visions.

There’s another chapter in Yosef’s chronicle that intertwines with Rosh Hashanah. It was on this day, symbolic of fresh starts, that the prison doors swung open for Yosef, heralding his ascent to Egyptian prominence (as detailed in Talmud, Rosh Hashanah 10b–11a). In this pivotal turn of events, we discern Divine choreography, linking Yosef’s personal ascent with Rosh Hashanah’s overarching message of rejuvenation.

In this light, Shemini Atzeres isn’t merely a festival. It’s a confluence of time, history, and individual narratives. With its deep-rooted symbolism and timing, it intertwines the rich tapestry of our communal celebrations with the layered story of Yosef. In its quiet reflection, it beckons us to recognize that personal odysseys, with all their ups and downs, are woven into the grander tableau of the Jewish journey and the undulating rhythm of our sacred calendar.

YOSEF AND HIS NEMESIS, EISAV

The exploration of Shemini Atzeres wouldn’t be complete without delving into its connection with Yosef’s nemesis, his uncle Eisav. In understanding this relationship, we gain deeper insights into the festival’s unique character. The Torah’s account of eight Edomite kings, descendants of Eisav, serves as an intriguing backdrop.

The saga of Eisav’s lineage presents us with a line of eight Edomite monarchs (Bereishis 36:31–39). For the first seven kings, their reigns are almost rhythmically recorded: each one’s ascent, rule, and eventual decline. These narratives mirror the “World of Tohu (chaos)“, an early cosmic state marked by spiritual rupture and dispersion of Divine essence. This sets the stage for the redemptive “World of Tikkun (repair)”, where the task of the Jewish people is to reclaim and elevate these scattered Divine sparks.

A turning point arrives with the eighth king, Hadar. His name, resonating with “beauty”, mirrors the Torah’s depiction of Yosef: “handsome of form and handsome of appearance” (Bereishis 39:6). The parallels don’t stop here. Moses’s blessing to Yosef’s lineage shines with the words, “his firstborn ox has glory (hadar)” (Devarim 33:17). Intriguingly, Hadar’s capital, Pa’u, shares a numerical kinship with Yosef, both summing up to the value of 176.

But the uniqueness of Hadar doesn’t just rest on these numerical or linguistic synchronicities. Among the line of kings, only Hadar’s queen is explicitly named in the Torah. This seemingly small detail unveils profound insights about union, an underlying theme of Shemini Atzeres. Yosef, personifying the Sefirah of Yesod (“foundation”), is a symbol of this unity. Yesod epitomizes the profound urge to connect, mirrored in the human anatomy by the organs of generation (Tikkunei Zohar 17a), fostering the sacred bond between spouses and, on a grander scale, between the Divine and His cherished Israel.

As we reflect on Shemini Atzeres, its myriad connections to Yosef, and the allegories drawn from the reign of the Edomite kings, we’re reminded of an overarching narrative. It’s a narrative of deep unity, love, and an unbreakable bond between the Divine and His people. Shemini Atzeres isn’t a mere afterthought to Sukkos; it’s a culmination, an intimate embrace, capturing the enduring heartbeat of Jewish spirituality and commitment.