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A messiah in Judaism (Hebrew: מָשִׁיחַ‎, translit. māšîaḥ; Greek: χριστός, translit. khristós, lit. 'anointed, covered in oil') is a savior and liberator of the Jewish people. The concept of messianism originated in Judaism,^[1][2] and in the Hebrew Bible, a messiah is a king or High Priest traditionally anointed with holy anointing oil.^[3] However, messiahs were not exclusively Jewish, as the Hebrew Bible refers to Cyrus the Great, king of Persia, as a messiah^[4] for his decree to rebuild the Jerusalem Temple.

In Jewish eschatology, the Messiah is a future Jewish king from the Davidic line, who is expected to be anointed with holy anointing oil and rule the Jewish people during the Messianic Age and World to come.^[1][2][5] The Messiah is often referred to as "King Messiah" (Hebrew: מלך משיח‎, translit. melekh mashiach) or malka meshiḥa in Aramaic.^[6]

Jewish eschatology

In Jewish eschatology, the term mashiach, or "Messiah", came to refer to a future Jewish king from the Davidic line, who is expected to be anointed with holy anointing oil and rule the Jewish people during the Messianic Age.^[1][2][5] The Messiah is often referred to as "King Messiah", or, in Hebrew, מלך משיח (melekh mashiach), and, in Aramaic, malka meshiḥa.^[6]

Orthodox views hold that the Messiah will be descended from his father through the line of King David,^[7] and will gather the Jews back into the Land of Israel, usher in an era of peace, build the Third Temple, father a male heir, re-institute the Sanhedrin, and so on. Jewish tradition alludes to two redeemers, both of whom are called mashiach and are involved in ushering in the Messianic age: Mashiach ben David, and Mashiach ben Yosef. In general, the term Messiah unqualified refers to Mashiach ben David (Messiah, son of David).^[1][2]

Belief in the future advent of the Messiah is one of the fundamental requisites of the Jewish faith, concerning which Maimonides has written: "Anyone who does not believe in him, or who does not wait for his arrival, has not merely denied the other prophets, but has also denied the Torah and Moses, our Rabbi."^[8]

Scriptural requirements

Many of the scriptural requirements concerning the Messiah, what he will do, and what will be done during his reign are located in the Book of Isaiah, although requirements are mentioned by other prophets as well. Views on whether Hebrew Bible passages are Messianic may vary from and among scholars of ancient Israel looking at their meaning in original context and from and among rabbinical scholars.

• 
  Isaiah 1:26: "And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City." Some Jews^[9] interpret this to mean that the Sanhedrin will be re-established.


• Once he is King, leaders of other nations will look to him for guidance (Isaiah 2:4)


• The whole world will worship the One God of Israel (Isaiah 2:11–17)


• He will be descended from King David (Isaiah 11:1) via Solomon (1 Chronicles 22:8–10, 2 Chronicles 7:18)


• The "spirit of the Lord" will be upon him, and he will have a "fear of God" (Isaiah 11:2)


• 
  Evil and tyranny will not be able to stand before his leadership (Isaiah 11:4)


• Knowledge of God will fill the world (Isaiah 11:9)


• He will include and attract people from all cultures and nations (Isaiah 11:10)


• All Israelites will be returned to their homeland (Isaiah 11:12)


• Death will be swallowed up forever (Isaiah 25:8)


• There will be no more hunger or illness, and death will cease (Isaiah 25:8)


• 
  All of the dead will rise again (Isaiah 26:19)


• The Jewish people will experience eternal joy and gladness (Isaiah 51:11)


• He will be a messenger of peace (Isaiah 52:7)


• Nations will recognize the wrongs they did to Israel (Isaiah 52:13–53:5)


• The peoples of the world will turn to the Jews for spiritual guidance (Zechariah 8:23)


• The ruined cities of Israel will be restored (Ezekiel 16:55)


• Weapons of war will be destroyed (Ezekiel 39:9)


• The people of Israel will have direct access to the Torah through their minds and Torah study will become the study of the wisdom of the heart (Jeremiah 31:33)^[10]
  


• He will give you all the worthy desires of your heart (Psalms 37:4)


• He will take the barren land and make it abundant and fruitful (Isaiah 51:3, Amos 9:13–15, Ezekiel 36:29–30, Isaiah 11:6–9).

Views

Second Temple period and apocalypticism

The majority of Second Temple texts have no reference to an individual end-time Messiah.^[11] Exceptions among the Dead Sea Scrolls include 4Q521, the "Messianic Apocalypse", and possibly 4Q246, the "Son of God Text". Other messianic concepts are found in the Old Testament pseudepigrapha.^[12] Messianic allusions to some figures include to Menahem ben Hezekiah who traditionally was born on the same day that the Second Temple was destroyed.^[13]

Talmud

The Talmud extensively discusses the coming of the Messiah (Sanhedrin 98a–99a, et al.) and describes a period of freedom and peace, which will be the time of ultimate goodness for the Jews.

Tractate Sanhedrin contains a long discussion of the events leading to the coming of the Messiah, for example:

R. Johanan said: When you see a generation ever dwindling, hope for him [the Messiah], as it is written, "And the afflicted people thou wilt save."[II Samuel 22:28] R. Johanan said: When thou seest a generation overwhelmed by many troubles as by a river, await him, as it is written, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him;" which is followed by, "And the Redeemer shall come to Zion."

R. Johanan also said: The son of David will come only in a generation that is either altogether righteous or altogether wicked. In a generation that is altogether righteous — as it is written, "Thy people also shall be all righteous: they shall inherit the land for ever." Or altogether wicked — as it is written, "And he saw that there was no man, and wondered that there was no intercessor"; and it is [elsewhere] written, "For mine own sake, even for mine own sake, will I do it."^[14]

The Talmud tells many stories about the Messiah, some of which represent famous Talmudic rabbis as receiving personal visitations from Elijah the Prophet and the Messiah. For example:

R. Joshua b. Levi met Elijah standing by the entrance of R. Simeon b. Yohai's tomb. He asked him: "Have I a portion in the world to come?" He replied, "If this Master desires it." R. Joshua b. Levi said, "I saw two, but heard the voice of a third." He then asked him, "When will the Messiah come?" — "Go and ask him himself", was his reply. "Where is he sitting?" — "At the entrance." — "And by what sign may I recognise him?" — "He is sitting among the poor lepers: All of them untie [them] all at once, and rebandage them together, whereas he unties and rebandages each separately, [before treating the next], thinking, should I be wanted, [it being time for my appearance as the Messiah] I must not be delayed [through having to bandage a number of sores]." So he went to him and greeted him, saying, "Peace upon thee, Master and Teacher." "Peace upon thee, O son of Levi", he replied. "When wilt thou come, Master?" asked he. "Today", was his answer. On his returning to Elijah, the latter enquired, "What did he say to thee?" — "peace Upon thee, O son of Levi", he answered. Thereupon he [Elijah] observed, "He thereby assured thee and thy father of [a portion in] the world to come." "He spoke falsely to me", he rejoined, "stating that he would come today, but has not." He [Elijah] answered him, "This is what he said to thee, To-day, if ye will listen to his voice."^[14]

Maimonides

The influential Jewish philosopher Maimonides discussed the messiah in his Mishneh Torah, his 14 volume compendium of Jewish law, in the section Hilkhot Melakhim Umilchamoteihem, chapters 11 & 12.^[15]

According to Maimonides, Jesus of Nazareth is not the Messiah, as is claimed by Christians.^[16]

Contemporary Jewish views

Orthodox Judaism

Orthodox Judaism maintains the 13 Principles of Faith as formulated by Maimonides in his introduction to Chapter Helek of the Mishna Torah.^{[citation needed]} Each principle starts with the words Ani Maamin (I believe). Number 12 is the main principle relating to Mashiach.
Orthodox Jews strictly believe in a Messiah, life after death, and restoration of the promised land. The text is as follows:^[17][18]

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אני מאמין באמונה שלמה בביאת המשיח, ואף על פי שיתמהמה עם כל זה אחכה לו בכל יום שיבוא‬
Ani Maamin B'emunah Sh'leimah B'viyat Hamashiach. V'af al pi sheyitmahmehah im kol zeh achake lo b'chol yom sheyavo.
I believe with full faith in the coming of the Messiah. And even though he tarries, with all that, I await his arrival with every day.

Hasidic Judaism

Hasidic Jews tend to have a particularly strong and passionate belief in the immediacy of the Messiah's coming, and in the ability of their actions to hasten his arrival. Because of the supposed piousness, wisdom, and leadership abilities of the Hasidic Masters, members of Hasidic communities are sometimes inclined to regard their dynastic rebbes as potential candidates for Messiah. Many Jews, (see the Bartenura's explanation on Megillat Rut, and the Halakhic responsa of The Ch'sam Sofer on Choshen Mishpat [vol. 6], Chapter 98 where this view is explicit) especially Hasidim, adhere to the belief that there is a person born each generation with the potential to become Messiah, if the Jewish people warrant his coming; this candidate is known as the Tzadik Ha-Dor, meaning Tzaddik of the Generation. However, fewer are likely to name a candidate.

Chabad Messianism

Menachem Mendel Schneerson declared often that the Messiah is very close, urging all to pray for the coming of the Messiah and to do everything possible to hasten the coming of the Messiah through increased acts of kindness.^[19] Starting in the late 1960s, the Rebbe called for his followers to become involved in outreach activities with the purpose of bringing about the Jewish Messianic Age,^[19] which led to controversy surrounding the messianic beliefs of Chabad.^[20] Some Chabad Hasidim, called mashichists, "have not yet accepted the Rebbe's passing"^[21] and even after his death regard him as the (living) 'King Messiah' and 'Moses of the generation', awaiting his second coming.

The Chabad-Messianic question,^[22] regarding a dead Moshiach, got oppositional addresses from a halachic perspective by many prominent Orthodox authorities, including leaders from the Ashkenazi non-Hasidic Lithuanian (Litvak) institutions, Ponevezh yeshiva in Bnei Brak, Israel, and got vehement opposition, notably that of the Rabbinical Seminary of America (Yeshivas Chofetz Chaim) in New York and that of the Rabbinical Council of America.

Conservative Judaism

Emet Ve-Emunah, the Conservative movement's statement of principles, states the following:

Since no one can say for certain what will happen "in the days to come" each of us is free to fashion personal speculative visions ... Though some of us accept these speculations as literally true, many of us understand them as elaborate metaphors ... For the world community we dream of an age when warfare will be abolished, when justice and compassion will be the axioms of interpersonal and international relationships and when, in Isaiah's words (11:9) "...the land shall be filled with the knowledge of the Lord as the waters cover the sea." For our people, we dream of the ingathering of all Jews to Zion where we can again be masters of our destiny and express our distinctive genius in every area of our national life.... We affirm Isaiah's prophecy (2:3) that "...Torah shall come forth from Zion, the word of the Lord from Jerusalem.

... We do not know when the Messiah will come, nor whether he will be a charismatic human figure or is a symbol of the redemption of humankind from the evils of the world. Through the doctrine of a messianic figure, Judaism teaches us that every individual human being must live as if he or she, individually, has the responsibility to bring about the messianic age. Beyond that, we echo the words of Maimonides based on the prophet Habakkuk (2:3) that though he may tarry, yet do we wait for him each day.^[23]

Reform and Reconstructionist Judaism

Reform Judaism and Reconstructionist Judaism generally do not accept the idea that there will be a Messiah. Some believe that there may be some sort of "messianic age" (the World to Come) in the sense of a "utopia", which all Jews are obligated to work towards (thus the tradition of Tikkun olam).

In 1999, the Central Conference of American Rabbis, the official body of American Reform rabbis, authored "A Statement of Principles for Reform Judaism", meant to describe and define the spiritual state of modern Reform Judaism. In a commentary appended to the platform, it states:

Messianic age: The 1885 Pittsburgh Platform rejected the traditional Jewish hope for an heir of King David to arise when the world was ready to acknowledge that heir as the one anointed (the original meaning of mashiach, anglicized into "messiah"). This figure would rule in God's name over all people and ultimately usher in a time of justice, truth and peace. In the Avot, the first prayer of the Amidah, Reformers changed the prayerbook's hope for a go-el, a redeemer, to geulah, redemption. Originally this idea reflected the views of Georg Wilhelm Friedrich Hegel and the French Positivist philosophers that society was growing ever more enlightened. The cataclysmic events of the first half of the 20th Century smashed that belief, and most Reform Jews saw the messianic age as a time that would probably be far off. Still, we renew our hope for it when we express the belief that Shabbat is mey-eyn olam ha-ba, a sampler of the world to come, when we sing about Elijah, herald of the messiah, when Havdalah brings Shabbat to a close, when we open the door for Elijah late in the Pesach Seder, and when we express the hope in the first paragraph of the Kaddish that God's sovereignty will be established in our days.^[24]

Rejection of Jesus as the Messiah

According to Maimonides, Jesus was the most influential, and consequently, the most damaging of all false messiahs.^[25] However, since the traditional Jewish belief is that the messiah has not yet come and the Messianic Age is not yet present, the total rejection of Jesus as either messiah or deity has never been a central issue for Judaism.

Judaism has never accepted any of the claimed fulfillments of prophecy that Christianity attributes to Jesus. Judaism also forbids the worship of a person as a form of idolatry, since the central belief of Judaism is the absolute unity and singularity of God.^[26][27]Jewish eschatology holds that the coming of the Messiah will be associated with a specific series of events that have not yet occurred, including the return of Jews to their homeland and the rebuilding of The Temple, a Messianic Age of peace^[28] and understanding during which "the knowledge of God" fills the earth."^[29] And since Jews believe that none of these events occurred during the lifetime of Jesus (nor have they occurred afterwards), he was not the Messiah.

Traditional views of Jesus have been mostly negative (see: Toledot Yeshu), an account that portrays Jesus as an impostor, although in the Middle Ages Judah Halevi and Maimonides viewed Jesus as an important preparatory figure for a future universal ethical monotheism of the Messianic Age. Some modern Jewish thinkers have sympathetically speculated that the historical Jesus may have been closer to Judaism than either the Gospels or traditional Jewish accounts would indicate, starting in the 18th century with the Orthodox Jacob Emden and the reformer Moses Mendelssohn.

See also

• Armilus


• Jesus and messianic prophecy


• Jewish Messiah claimants


• Messiah ben Joseph


• Year 6000

Notes

References

• 
  Emet Ve-Emunah: Statement of Principles of Conservative Judaism, Ed. Robert Gordis, Jewish Theological Seminary of America, 1988


• 
  Cohen, Abraham (1995) [1949]. Everyman's Talmud: The Major Teachings of the Rabbinic Sages (paperback). Neusner, Jacob (paperback ed.). New York: Schocken Books. p. 405. ISBN 978-0-8052-1032-3.
  


• 
  Mashiach Rabbi Jacob Immanuel Schochet, published by S.I.E., Brooklyn, NY, 1992
  ISBN 978-0-18-814000-2; LCCN 92090728 (also available in Spanish, Portuguese, Italian, French, Persian, Hebrew, and Braille translations)


• Miriam Naomi Mashiah


• 
  Mishneh Torah, Maimonides, Chapter on Hilkhot Melakhim Umilchamoteihem (Laws of Kings and Wars)


• 
  Moses Maimonides's Treatise on Resurrection, Trans. Fred Rosner


• 
  Philosophies of Judaism by Julius Guttmann, trans. by David Silverman, JPS. 1964


• 
  Reform Judaism: A Centenary Perspective, Central Conference of American Rabbis

External links

• Jewish Encyclopedia: Messiah


• Moshiach and the Future Redemption


• 
  Who is the Messiah? by Jeffrey A. Spitzer


• 
  Why did the majority of the Jewish world reject Jesus as the Messiah, and why did the first Christians accept Jesus as the Messiah? by Rabbi Shraga Simmons
  


• 
  The Messiah, by the University of Calgary