J ewish Teaching: The Messiah 1

This teaching from the J ewish point of view is presented by Grace Notes to provide context and
comparison of J ewish ideas with Christian, in particular in relation to expositional teaching of he book of
Acts and the life and epistles of Paul the Apostle [Warren Doud]
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J ewish Teaching: The Messiah (Moshiach)
From the website J udaism 101
1

I believe with perfect faith in the coming of the moshiach, and though he may tarry, still I await him
every day. Principle 12 of Rambam's 13 Principles of Faith.
2

The Messianic Idea in J udaism
Belief in the eventual coming of the moshiach is a basic and fundamental part of traditional J udaism. It is
part of Rambam's 13 Principles of Faith, the minimum requirements of J ewish belief. In the Shemoneh
Esrei prayer, recited three times daily, we pray for all of the elements of the coming of the moshiach:
ingathering of the exiles; restoration of the religious courts of justice; an end of wickedness, sin and
heresy; reward to the righteous; rebuilding of J erusalem; restoration of the line of King David; and
restoration of Temple service.
Modern scholars suggest that the messianic concept was introduced later in the history of J udaism, during
the age of the prophets. They note that the messianic concept is not mentioned anywhere in the Torah (the
first five books of the Bible). However, traditional J udaism maintains that the messianic idea has always
been a part of J udaism.
The moshiach is not mentioned explicitly in the Torah, because the Torah was written in terms that all
people could understand, and the abstract concept of a distant, spiritual, future reward was beyond the
comprehension of some people. However, the Torah contains several references to "the End of Days"
(achareet ha-yameem), which is the time of the moshiach; thus, the concept of moshiach was known in
the most ancient times.
The term "moshiach" literally means "the anointed one," and refers to the ancient practice of anointing
kings with oil when they took the throne. The moshiach is the one who will be anointed as king in the
End of Days.
The word "moshiach" does not mean "savior." The notion of an innocent, divine or semi-divine being
who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept
that has no basis in J ewish thought. Unfortunately, this Christian concept has become so deeply ingrained
in the English word "messiah" that this English word can no longer be used to refer to the J ewish concept.
The word "moshiach" will be used throughout this page.
The Moshiach
The moshiach will be a great political leader descended from King David (J eremiah 23:5). The moshiach
is often referred to as "moshiach ben David" (moshiach, son of David). He will be well-versed in
J ewishlaw, and observant of its commandments. (Isaiah 11:2-5) He will be a charismatic leader, inspiring
others to follow his example. He will be a great military leader, who will win battles for Israel. He will be
a great judge, who makes righteous decisions (J eremiah 33:15). But above all, he will be a human being,
not a god, demi-god or other supernatural being.

1
http://www.jewfaq.org . The site is created, written and maintained by Tracey Rich. Tracey says I do not claim
to be a rabbi or an expert on J udaism; I'm just a traditional, observant J ew who has put in a lot of research. I work as
the Educational Director for LegalEdge Software, a company that develops, markets and supports case management
software for lawyers. I am also the co-author of several legal reference texts, including Pennsylvania Damages:
Personal Injury Verdicts and Settlements. I am a member of Congregation Or Shalom, a Conservative synagogue in
Chester County, PA.
2
Rambam: Rabbi Moshe ben Maimon, one of the greatest medieval J ewish scholars. Also known as Maimonides.

J ewish Teaching: The Messiah 2


It has been said that in every generation, a person is born with the potential to be the moshiach. If the time
is right for the messianic age within that person's lifetime, then that person will be the moshiach. But if
that person dies before he completes the mission of the moshiach, then that person is not the moshiach.
When Will the Moshiach Come?
There is a wide variety of opinion on the subject of when the moshiach will come. Some of J udaism's
greatest minds have cursed those who try to predict the time of the moshiach's coming, because errors in
such predictions could cause people to lose faith in the messianic idea or in J udaism itself. This actually
happened in the 17th century, when Shabbatai Tzvi claimed to be the moshiach. When Tzvi converted to
Islam under threat of death, many J ews converted with him. Nevertheless, this prohibition has not stopped
anyone from speculating about the time when the moshiach will come.
Although some scholars believed that G-d has set aside a specific date for the coming of the moshiach,
most authority suggests that the conduct of mankind will determine the time of the moshiach's coming. In
general, it is believed that the moshiach will come in a time when he is most needed (because the world is
so sinful), or in a time when he is most deserved (because the world is so good).
For example, each of the following has been suggested as the time when the moshiach will come:
if Israel repented a single day;
if Israel observed a single Shabbat properly;
if Israel observed two Shabbats in a row properly;
in a generation that is totally innocent or totally guilty;
in a generation that loses hope;
in a generation where children are totally disrespectful towards their parents and elders;
What Will the Moshiach Do?
Before the time of the moshiach, there shall be war and suffering (Ezekiel 38:16) The moshiach will bring
about the political and spiritual redemption of the J ewish people by bringing us back to Israel and
restoring J erusalem (Isaiah 11:11-12; J eremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government
in Israel that will be the center of all world government, both for J ews and gentiles (Isaiah 2:2-4; 11:10;
42:1). He will rebuild the Temple and re-establish its worship (J eremiah 33:18). He will restore the
religious court system of Israel and establish J ewish law as the law of the land (Jeremiah 33:15).
Olam Ha-Ba: The Messianic Age
The world after the messiah comes is often referred to in J ewish literature as Olam Ha-Ba (oh-LAHM
hah-BAH), the World to Come. This term can cause some confusion, because it is also used to refer to a
spiritual afterlife. In English, we commonly use the term "messianic age" to refer specifically to the time
of the messiah. Olam Ha-Ba will be characterized by the peaceful co-existence of all people. (Isaiah 2:4)
Hatred, intolerance and war will cease to exist.
Some authorities suggest that the laws of nature will change, so that predatory beasts will no longer seek
prey and agriculture will bring forth supernatural abundance (Isaiah 11:6-11:9). Others, however, say that
these statements are merely an allegory for peace and prosperity. All of the J ewish people will return from
their exile among the nations to their home in Israel (Isaiah 11:11-12; J eremiah 23:8; 30:3; Hosea 3:4-5).
The law of the J ubilee will be reinstated. In the Olam Ha-Ba, the whole world will recognize the J ewish
G-d as the only true G-d, and the J ewish religion as the only true religion (Isaiah 2:3; 11:10; Micah 4:2-3;
Zechariah 14:9). There will be no murder, robbery, competition or jealousy. There will be no sin
(Zephaniah 3:13). Sacrifices will continue to be brought in the Temple, but these will be limited to
thanksgiving offerings, because there will be no further need for expiatory offerings.
What About J esus?
J ews do not believe that J esus was the moshiach. Assuming that he existed, and assuming that the
Christian scriptures are accurate in describing him (both matters that are debatable), he simply did not
fulfill the mission of the moshiach as it is described in the biblical passages cited above. J esus did not do
any of the things that the scriptures said the messiah would do.

J ewish Teaching: The Messiah 3


On the contrary, another J ew born about a century later came far closer to fulfilling the messianic ideal
than J esus did. His name was Shimeon ben Kosiba, known as Bar Kochba (son of a star), and he was a
charismatic, brilliant, but brutal warlord. Rabbi Akiba, one of the greatest scholars in J ewish history,
believed that Bar Kochba was the moshiach. Bar Kochba fought a war against the Roman Empire,
catching the Tenth Legion by surprise and retaking Jerusalem. He resumed sacrifices at the site of the
Temple and made plans to rebuild the Temple. He established a provisional government and began to
issue coins in its name. This is what the J ewish people were looking for in a moshiach; J esus clearly does
not fit into this mold.
Ultimately, however, the Roman Empire crushed his revolt and killed Bar Kochba. After his death, all
acknowledged that he was not the moshiach. Throughout J ewish history, there have been many people
who have claimed to be the moshiach, or whose followers have claimed that they were the moshiach:
Shimeon Bar Kochba, Shabbatai Tzvi, J esus, and many others too numerous to name. Leo Rosten reports
some very entertaining accounts under the heading False Messiahs in his book, The J oys of Yiddish. But
all of these people died without fulfilling the mission of the moshiach; therefore, none of them were the
moshiach. The moshiach and the Olam Ha-Ba lie in the future, not in the past.
Biblical Passages Referring to the Moshiach
The following passages in the J ewish scriptures are the ones that J ews consider to be messianic in nature
or relating to the end of days. These are the ones that we rely upon in developing our messianic concept:
Isaiah 2, 11, 42; 59:20
J eremiah 23, 30, 33; 48:47; 49:39
Ezekiel 38:16
Hosea 3:4-3:5
Micah 4
Zephaniah 3:9
Zechariah 14:9
Daniel 10:14



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