Legend of the Messiah

The late midrashic work Legend of the Messiah (Aggadat ha-mashiaḥ) interprets Numbers 24:17–19. These verses are part of the prophecy of Balaam and speak of a “star” and a “ruler” coming forth from “Jacob” (i.e., the Jewish people), who will conquer Moab and Edom. The beginning of this account also alludes to the messianic “signs” that are mentioned in b. Sanhedrin 97a. The text then narrates the developments that will predate the messiah’s arrival, including the suffering of the Jews at the hands of Rome (“the people of the west”) and God’s battles with the nations on behalf of Israel. The contents of this work, especially the treatment of Daniel 7:25, parallel Jewish messianic speculation elsewhere. Several of its claims also appear in a twelfth-century work, “The Prayer of R. Simeon bar Yoḥai,” but that text is more elaborate. These passages were preserved in Good Teaching (Lekaḥ tov), a late eleventh-century midrashic compilation from Byzantium by Tuviah ben Eliezer.

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The late midrashic work Legend of the Messiah (Aggadat ha-mashiaḥ) interprets Numbers 24:17–19. These verses are part of the prophecy of Balaam and speak of a “star” and a “ruler” coming forth from “Jacob” (i.e., the Jewish people), who will conquer Moab and Edom. The beginning of this account also alludes to the messianic “signs” that are mentioned in b. Sanhedrin 97a. The text then narrates the developments that will predate the messiah’s arrival, including the suffering of the Jews at the hands of Rome (“the people of the west”) and God’s battles with the nations on behalf of Israel. The contents of this work, especially the treatment of Daniel 7:25, parallel Jewish messianic speculation elsewhere. Several of its claims also appear in a twelfth-century work, “The Prayer of R. Simeon bar Yoḥai,” but that text is more elaborate. These passages were preserved in Good Teaching (Lekaḥ tov), a late eleventh-century midrashic compilation from Byzantium by Tuviah ben Eliezer.

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