"The Messiah will come and the great age of salvation will dawn (for the pious)"- Eric Eve
The Messianic Apocalypse (4Q521)
"Several fragments of the text of the Messianic Apocalypse survive, but the one that has attracted the most attention is the largest and best preserved, that from column 2, since it appears to look forward to a Messiah who will heal the wounded, revive the dead and bring good news to the poor... Although such phrases are more or less Old Testament quotations (from Isa. 61.1 and Ps. 146.7-8), their association with the coming of the Messiah makes them appear close to Gospel passages such as Lk. 4.18-21 and Mt. 11.4-5. The apparent link is strengthened by the fact that, unlike the biblical passages to which they allude, both 4Q521 and the Gospel passages refer to raising the dead...
This leaves the problem of how God can be said to be about to preach the good news to the poor. Whatever weight is placed on the particular use of דשכ at Isa. 61.1, nowhere in the Old Testament is this verb used with God as its subject, but always of human proclaimers of (mostly good) news. Added to the fact that Isa. 61.1, which appears to be in view here, speaks of one anointed by God's spirit to perform various actions on God's behalf, the difficulty appears almost insurmountable. There thus appears to be an exegetical deadlock. Every other consideration points to God being the subject of the verbs in Line 12, and yet the third of these verbs, preaching the good news, stubbornly resists having God as its subject.
At this point one must step back and consider some broader questions about the genre and purpose of this text. It appears that 4Q521 is hymnic in type. In Puech's view, the different themes evoke the genre of an exhortation on the blessings and punishments that God will bring about in the days of his Messiah. In language that is half-prophetic and half-apocalyptic the author invites the just to persevere in the law and in the orthodox practice of the cult...
In particular, he may not have been greatly concerned to distinguish between what God was going to bring about directly and what God was going to effect through the person of his Messiah. Or he may have considered that the action of a Messiah sent by God was equivalent of God acting himself (on the shaliach principle). In Isa. 61.1-2 the prophetic figure (perhaps reinterpreted as the Messiah by the author of 4Q521) is anointed with God's spirit to act as God's agent; on the shaliach principle the acts [the Messiah] performs while carrying out this mission may also be seen as God's acts: [the Messiah] proclaims the good news on God's behalf, so that [the Messiah's] words may be regarded as God's words just as the prophets of old certified their proclamations with "Thus says Yahweh." Or again, the text may describe what God is going to do quite apart from the Messiah.
Where does this leave the raising of the dead and other miraculous deeds? In the end, one can only say that the text does not make it clear whether these are to be performed through the Messiah or not. This is not a distinction the author was concerned to make: in common with several other authors of intertestamental texts his interest lay not with the person of the Messiah but with what God was going to do in the Messianic age. The Messiah will come and the great age of salvation will dawn (for the pious); that is the author's message; demarcating a precise division of labour is not his concern."
Eric Eve, The Jewish context of Jesus' Miracles
Sheffield Academic Press (August 2002), pp. 189, 194-6
The Messiah "will bear the signs of that same Jesus who arrived in the past."
"Almost clandestinely, the Roman Catholic Church has in recent weeks taken another step toward reducing Christian animosity toward Judaism - animosity stemming from the theological dispute between the two religions. In a 210-page document published in book form in Rome, the Church states that there is no contradiction between the Jews' anticipation of the Messiah's arrival and the Christians' belief that the Messiah has already arrived, because Christians believe that the Messiah will return at the End of Days. It is significant that the Vatican's new document does not unequivocally or explicitly state that the Messiah destined to return will be Jesus Christ but instead says that the Messiah "will bear the signs of that same Jesus who arrived in the past." The document even adds that the Jews' anticipation of the Messiah's arrival can significantly encourage Christians' belief in the Messiah's return. The new document was written by the Pontifical Biblical Commission, established by Pope John Paul II in 1997. The commission was headed by Cardinal Joseph Ratzinger, prefect of the Congregation of the Doctrine of the Faith and its other members were 20 Bible experts, each of whom received papal authorization to serve on the committee."
Eliahu Salpeter, Waiting for the Messiah - together
www.haaretz.com (Retrieved 23 January 2002)
"Conforming to many Jewish apocalypses that anticipate a period of turmoil and stress, Revelation envisions an "hour of trial" (3:10) that will be a "great ordeal" (7:14). The cast of the eye is forward and the anticipated time is short (1:1, 3; 3:11; 22:10, 20). Belief in God's firm purpose is so strong that final vindication has already been assured in heaven. This is seen most vividly when the blast of the seventh trumpet introduces the heavenly chorus proclaiming the victory of God and the Messiah, along with the twenty-four elders singing of God's power and victory over those who oppose God's elect, the prophets, the saints, and all the faithful (11:15—19). Also reflecting a true apocalyptic perspective are the many assurances that God's ways are "just and true" (15:3; 16:7; 19:2) and that God will take vengeance on those who afflict the saints (16:5—6).
Revelation stands squarely within the Jewish apocalyptic tradition, which looks to the end of history for the final vindication of God's cause. Because of its focus on the "last things," Revelation is thoroughly eschatological. It reports the events that will constitute a crisis for the believing community: the deteriorating conditions accompanied by disasters both natural and unnatural; the continuing struggle between the forces of good and evil; and the final set of events that brings closure to the crisis. John sketches a distinctive scenario for the future: a final battle led by Christ and his forces against the "beast and the kings of the earth" (19:19)."
Carl R. Holladay, A Critical Introduction to the New Testament: Interpreting the Message and Meaning of Jesus Christ
Abingdon Press (May 1, 2005) p. 780
If the Messiah Isn't Here Yet, Does Israel Belong to the Jews?
Not all orthodox Jews believe they have a claim to the land of Israel here and now, but the few who do are politically very potent.
Elon Gilad Mar 24, 2017 5:52 AM
A major theme in the Hebrew Bible is God’s promise to give the People of Israel their land, and thus the geographic region variously known as Canaan, Israel, and Palestine became dubbed “the Promised Land.” But does this promise apply to our present time? This may be the biggest theological question in modern-day Judaism.
The particular facts of Jewish history, that the Jewish people were dispossessed from their land in 586 B.C.E. by the Babylonians and then allowed to regain it several generations later (beginning the so-called Second Temple Period, 538 B.C.E. to 70 C.E.), only solidified the belief among Jews that while God may temporarily take the land away from them, he will surely keep his promise, and give it back.
For this reason, after the Romans crushed the Jewish Revolt and destroyed the Temple in 70 C.E., it was only natural for the Jews of the time to assume that God would once again intercede on their behalf and give them control of their land once more. They waited and waited and nothing happened, until a group of fanatical Jews rebelled against the mighty Roman Empire in 132 C.E.
Initial success in the early stages of the Bar Kochba Revolt led the greatest rabbi of that generation, Rabbi Akiva, to decree that the rebellion leader Simon Bar Kosiba (Bar Kochba's real name) was the messiah, specifically – the Jewish leader who was prophesied to regain the Jews' control of their land.
But God did not intercede on the Jews' side, and the might of the Roman Empire came down on the Jewish population, completely crushing the resistance by 135 C.E. The disaster for the Jews was dreadful: thousands were killed, and most of those who did survive scattered far and wide. The leadership of the Jewish people immigrated to Babylonia and began to rebuild what the revolt had shattered, and the Land of Israel was nearly completely depopulated of Jews.
The messianic prophecy
In Babylon, these rabbis, the Amoraim of the Talmud, reinterpreted Jewish history. Yes, the Land of Israel was promised to the Jews, and yes, God will one day, in his own time, return the Jews to their land and give them control of it, but this will only happen in the future when the messiah arrives. And as a safeguard against future calamities like those brought about by Bar Kokhba, the rabbis came up with the doctrine of the three oaths, which appears in the Babylonian Talmud (Ketubot 110b-111a).
Based on an extremely creative interpretation of the erotic love poem that is the Song of Songs, the rabbis decided that when Jews went into exile, three oaths were made between the peoples of the Earth and God: The Jews promised not to “storm the wall” (interpreted as, not immigrate to the Land of Israel) and not to “rebel against the nations.” The third oath was made by the nations (non-Jews), promising God they would not “oppress Israel too much.”
The doctrine of the three oaths became dogma among Jews everywhere during the Middle Ages. Their interpretation was another matter.
Everyone agreed that Jews must wait patiently "for God" before returning to their land and rebuilding the kingdom of God, but what exactly we were waiting for was in dispute.
On one side was Rabbi Nachmanides (1194-1270) who said we were waiting for a complete break in history: there would be no question that the Messianic Age had come, since all sorts of miracles would take place. Maimonides (1135-1204) on the other hand predicted that no miracles would take place and that the Messianic Age would be brought about by the actions of men.
The question remained theoretical and was only infrequently discussed, since no-one seriously thought about bringing about the Messianic Age themselves. Despite Maimonides' opinion, Jews put their faith in God and waited for what they felt certain would happen at the time appointed by God.
A major change in Jewish theology took place in the 16th century, when Rabbi Isaac Luria (1534-1572) came up with his own version of Jewish mysticism, known as Kabbalah. He believed that Jews could bring about the advent of the Messiah, not by taking action in the real world but by performing spiritual actions, such as praying, which would accrue in some way, and when enough of these actions were performed, the Messiah would come. Luria even prophesied that the Jews of the time were almost ready.
His doctrine was taken up by many Jews around the world, eventually leading, in the 17th century, to disaster. Shabbetai Tzvi (1626-1676), an apparently mentally ill Jew from Izmir, Turkey, declared that he was the long-awaited messiah and actually convinced a great deal of the Jewish world. However, when he converted to Islam under pain of death in 1666, nearly everyone realized that he wasn’t the Messiah, and the movement fizzled out.
Following this painful saga, Orthodox Judaism became weary of declaring the imminent coming of the Messianic Age, and took to not thinking about it.
But then came Zionism in the late 19th century.
Zionism was a secular movement and religious Jews steered away from it, for the most part. Or, if anything, they opposed it vehemently, since it contravened the doctrine of the three oaths. But the movement was gaining momentum and a small minority of religious Jews could not help but get caught up in the excitement.
This small segment of Orthodox Jews is what became to be known as Orthodox Judaism (as opposed to secular, conservative, reform, and ultra-Orthodox Judaism).
The movement’s leader in Palestine, Rabbi Abraham Isaac Kook (1865-1935), was certain that the Messianic Age was upon us. Had the gentiles not given Jews permission to return to their land with the Balfour Declaration (1926)? Were Jews not once again toiling the land and speaking Hebrew, as it was in the age of the prophets? He even went as far as to suggest that Theodor Herzl was the messiah ben Joseph, the precursor to the real messiah, according to Jewish eschatology. But the mainstream Orthodox Jews wouldn’t have it and rather, took the notion as an affront.
These secular Zionists were barely Jewish and could not, they reasoned, be part of God’s divine plan. What the Zionists were doing was worse than heresy and their actions would delay the coming of the Messiah by flouting the three oaths.
Extremist Orthodox leadership even colluded with Arab nations in hopes of thwarting the Zionists, until 1936, when the Arab Revolt broke out and pushed them begrudgingly back to the side of the Zionists.
The Holocaust (1939-1945), which many religious Jews interpreted as divine punishment for the Zionists’ scorn for the three oaths, killed most of the Orthodox Jews who opposed Zionism. What remained of Orthodox Jewry after the war was located mainly in three places: the United States and British Mandate Palestine, and the Arab world.
When the mandate ended and the State of Israel was founded in 1948, the Jews of the Arab world immigrated to the nascent nation and what was three centers became just two.
How the reestablishment of a Jewish state in the Land of Israel that year was interpreted created a major fault line that runs through these two Jewish communities to this very day.
In Israel, those who believe that the founding of the State of Israel is the harbinger of the messianic age are called the National Orthodox (or, sometimes, the "national religious"). They argue that God gave us the land. A representative of this way of thinking is the Habayit Hayehudi party, led by the American-Israeli politician Naftali Bennett.
The ultra-Orthodox community believes that the State of Israel is not a part of the Messianic Age, but don’t generally oppose it. There is a small subsection of extremist ultra-Orthodox that does actively oppose the State of Israel, for instance the Neturei Karta sect.
In the United States, the small minority of Jews who are Orthodox are also split along similar lines. The Modern Orthodox, like the Israeli National Orthodox, believe that the founding of the State of Israel is the beginning of the messianic Age.
Ultra-Orthodox Jews believe that the State of Israel is either not theologically significant, or on the margins, that it is causing the messianic age to tarry. One such strongly anti-Zionist camp is called Satmar.
It is this small segment of the Jewish people, the Modern Orthodox (about 3 percent of U.S. Jews) and the National Orthodox (about 10 percent of Israeli Jews) who believe that it is God’s will that the Land of Israel be Jewish now.
These two small groups are not uniform themselves when it comes to the questions of how close the messianic age is to fulfilment, or to what extent are Jews supposed to actively bring it about. Only the most extremist of them believe that the time is now and that the task of bringing this about is theirs.
But while these are extremely few, they are extremely potent politically: they are those at the forefront of the settlement movement, and the opposition to a peace settlement with the Palestinians.
http://www.haaretz.com/jewish/features/.premium-1.779154 Retrieved 2017-06-03
The Moshiah (Messiah) and HaTechiyah (The Resurrection)
We wish to sound the Shofar blast of HaTechiyah (The Resurrection), which Message Shri Mataji Nirmala Devi had declared for 40 years of Her life. We would draw attention to the timing of Her Life's Sojourn here on Earth, (1923-2011), the Promulgation of Her Message of HaTechiyah, (1970-2011) and the timing of the Birth of Israel (1948) with the attendant aliyah (return of the Jewish diaspora) having occurred at the similar period of time. Of utmost importance, is the fact that we hold fully and faithfully documented records of mystical evidence, surprisingly given by children, to confirm that Shri Mataji Nirmala Devi is the "Moshiah of HaTechiyah" that the Jewish people have been waiting for. In fact, the core message of the Moshiah is all about HaTechiyah and how to achieve it at this apocalyptic or "Revealing Time".
1./ Pre-1948 - Exile and the Promise of Return and Spiritual Transformation
The Jewish people had experienced an Assyrian, a Babylonian, and a Roman exile (BCE=Before Common Era, CE=Common Era):
a./ Assyrian exile - There was the Assyrian exile (733 BCE-722 BCE) whereby they faced expulsion from the Kingdom of Israel (Samaria) which ended with the destruction of that kingdom.
b./ Babylonian exile - In (597 BCE) a portion of the population of the Kingdom of Judah went into Babylonian exile and it ended 70 years later with the Jews being allowed to return to Jerusalem to build the Second Temple.
c./ Roman exile - A siege of Jerusalem ensued in (63 BCE) with the dynastic Hasmonean kingdom becoming a protectorate of Rome (and in 6 CE becoming the Roman province called "Judea".). The Jews had commenced revolt against the Roman Empire in (66 CE), k/a the First Jewish-Roman War and by (70 CE) this had culminated in the destruction of the Second Temple and most of Jerusalem. This event marked the beginning of the Roman exile, also called the Edom exile, in which the Jewish leaders and the elite were exiled, killed or sold into slavery.
"...There is a shorthand way to designate the periods of Jewish history in terms of the major cycles of exile and redemption. We speak of the First Temple, the first exile, the Second Temple, the second exile, and the Third Temple or Messianic Age."
Exile and partial or no return had been the experience of the Jewish people prior to 1948. The Jewish people had been aware, though, that through the prophet Ezekiel, Yahweh had made a promise, both, of aliyah to their prior land, and of the commencement of HaTechiyah and that this was to happen at the corresponding period of time:
(v.24) "For I shall take you from among the nations and gather you back from all the countries, and bring you home to your own country." (Ezekiel 36:24).... Verse 24 is clearly a promise of geographical relocation from whichever nation and country the Jewish people were residing to the geographical location of their home country - the Land of Israel.
(v.25) "I shall pour clean water over you and you will be cleansed; I shall cleanse you of all your filth and of all your foul idols." (36:25)....The cleansing power of the invisible spirit would rise up within them right up to the fontanelle bone area ("fountain") and pour over them, cleansing them.
(v.26) "I shall give you a new heart, and put a new spirit in you; I shall remove the heart of stone from your bodies and give you a heart of flesh instead." (36:26).... The arisen invisible spirit within the person would transform the person's hard-heartedness to soft-heartedness.
(v.27) "I shall put my spirit in you, and make you keep my laws, and respect and practise my judgements." (36:27)
The invisible spirit that was "with" the children of men (see Proverbs 8:30-31) and which would "arise within them" at HaTechiyah time, would result in the arising of the spiritual qualities needed to keep Yahweh's laws.
(v.28) "You will live in the country which I gave your ancestors. You will be my people and I shall be your God." (36:28).... The Jewish people would live in the country of their ancestors, and the invisible spirit that had arisen within them that came from Yahweh, would finally and truly become their God within themselves.
How would Yahweh bring about all his promises? All these promises of Yahweh would have to happen through a human agency that was also Divine in origin.... a Moshiah that would not only initiate HaTechiyah, but would explain it in great detail, so that people could partake in it.
The Moshiah, Shri Mataji, explains how the spirit that arises within (36:27) becomes one's God within (36:28):
Once the Spirit starts shining fully in one's attention one actually becomes enlightened in the sense that one can see for oneself that one becomes one's own guide, one becomes one's own master. Then you don't need any guide, but you are the master of yourself. In the past this process was limited to one or two very few persons but now a phenomena [i.e., the Opening of the Primordial Kingdom of God] to allow en-masse realisation [i.e., HaTechiyah] was discovered about twenty years ago.
Not only would HaTechiyah be for the Jewish people, but Yahweh states through the prophet Joel, that it would be for all of humanity:
(v.1) 'After this I shall pour out my spirit on all humanity. Your sons and daughters shall prophesy, your old people shall dream dreams, and your young people see visions. (v.2) Even on the slaves, men and women, shall I pour out my spirit in those days.' (Joel 3:1-2)
2./ 1948: The formation of Israel, and the discomfort of religious Jews who cannot see any Messiah and the declaration of HaTechiyah
The Midrash Rabbah on Song of Songs 8:14 provided compelling spiritual reason why the Jewish people would be unwise to return to the Land of their ancestors before the fullness of Time - a "fullness" that according to the promise of Yahweh (Ezekiel 36:24-28) would involve, by definition, the outpouring of the Shekhinah and HaTechiyah.
Midrash Rabbah on Song of Songs 8:14
The redemption of the Jewish people is compared to the grain harvest, the grape harvest, the spice harvest, and to a woman giving birth. The common thread of all these metaphors is that they cannot be done too early. If grain is cut too early, it will not be good even as animal feed. If grapes are cut too early, they will not even be good to make vinegar. If spice is picked too early, it will not have a smell; it must be allowed to dry out on the tree. And if a woman gives birth prematurely, the baby will not live. So too, if the Jewish people hurries the end, they will not be successful, but at the proper time, may it be soon, they will be successful.
It is clear then that the Return, the Aliyah, was not only to be a Physical Return, but also a Spiritual Return. The Moshiah, Shri Mataji, stresses the knowledge of reality that is "the knowledge of the roots of all our civilisation and evolution:
"This knowledge is of very ancient times and mostly comes from India. Of course, every religion has talked about our second birth and also about the tree of life. As the knowledge of science comes from the West, but is accepted by the East, why should a knowledge of reality be denied?.... Why not at least heed it seriously, when it is the knowledge of the roots of all our civilisation and evolution?"
The Jewish people experienced the consciousness of exile, both physically and spiritually and longed to return to their Land.... There would be attempted premature returns, but the most dire warnings were given not to return to the Land, before the Time was ripe:
"G-d made the Jewish people swear by the heavens and the earth not to leave exile before the time. For just as the heavens and earth keep to the order of nature decreed by G-d, never changing, in the same way the Jewish people must keep the order of exile decreed by G-od."
Neither did the Jewish people wish for other nations to encourage them to return to their ancestral Land, before time either. The correct timing of Aliyah was of the utmost importance:
"The Jewish people cries out to the nations, 'Do not awaken an early ingathering of Israel! Even if all the Jews are ready to go to Jerusalem, and all the nations agree, still, G-od forbid that I should go there!'"
The Proclamation of the State of Israel
Finally, in 1948 the State of Israel was proclaimed:
On May 14, 1948, in Tel Aviv, Jewish Agency Chairman David Ben-Gurion proclaims the State of Israel, establishing the first Jewish state in 2,000 years. In an afternoon ceremony at the Tel Aviv Art Museum, Ben-Gurion pronounced the words "We hereby proclaim the establishment of the Jewish state in Palestine, to be called Israel," prompting applause and tears from the crowd gathered at the museum. Ben-Gurion became Israel's first premier.
In the distance, the rumble of guns could be heard from fighting that broke out between Jews and Arabs immediately following the British army withdrawal earlier that day. Egypt launched an air assault against Israel that evening. Despite a blackout in Tel Aviv--and the expected Arab invasion--Jews joyously celebrated the birth of their new nation, especially after word was received that the United States had recognized the Jewish state. At midnight, the State of Israel officially came into being upon termination of the British mandate in Palestine.
Thus, in the same day of tears of joy and applause at the establishment of the Jewish state in Palestine and the withdrawal of the British army, despite Mohammed's prophecy, fighting broke out between the Jews and Arabs.
Israel: Fulfillment of Mohammed's Prophecy
"Peace will come from a perceptual shift in which Muslims see the State of Israel as a blessing expressing Allah's will and Christians see it as the Divine fulfillment of the biblical promise of the Land of Israel to the Jewish people.
The Indigenous People of the Land of Israel
The Koran, Islam's holiest book, confirms what every Jew and Christian who honors the Bible knows: The Land of Israel was divinely deeded to the Children of Israel. The Jews are the indigenous people of the Land of Israel who have continuously lived there for more than three millennia despite the conquests of numerous imperialist empires. Jews are from Judea. Arabs are from Arabia.
Fulfillment of Mohammed's Prophecy
The ingathering of the Jewish people into its historic homeland in the midst of the Islamic world is the fulfillment of Mohammed's prophecy in the Koran (Sura 17:104): "And we said to the Children of Israel, 'scatter and live all over the world...and when the end of the world is near we will gather you again into the Promised Land."
The Koran Honors a Jewish State
The Koran (Sura 5:20-21) supports the Arab world's need to change their viewpoint to recognize the sovereign right of the Jews over the Land of Israel as the will of Allah: "Remember when Moses said to his people: 'O my people, call in remembrance the favor of God unto you, when he produced prophets among you, made you kings, and gave to you what He had not given to any other among the people. O my people, enter the Holy Land which God has assigned unto you, and then turn not back ignominiously, for then will ye be overthrown, to your own ruin."
Golden Seed and Lush Green Tree
A paradigm shift can transform the perception of Israel as a blemish to seeing it as a tiny golden seed from which a lush green Islamic tree has germinated and spread its roots and branches across North Africa and the Middle East."
The Discomfort of Religious Jews who cannot see any Moshiah and HaTechiyah
"This lack of redemption, either Jewish or universal, is a point Jews have always emphasized ... God has not yet fulfilled his own purposes in history. May God's kingdom come speedily, even in our day!"
"The ultimate consequent of the election of Israel is the final redemption itself (ge'ulah). However, it is not the automatic result of what transpires now in the present. It is not the mere project of either election or revelation. It should not be seen as the fulfillment of hegemony of the covenant (torat yisra'el) inasmuch as the Torah in toto is concerned with more than Israel, but also with the elementary norms that the creator has enabled all humans to discover with intelligence and good will in their own social nature. And it is also concerned with God's absolute decrees (gezerot), which seems to have no historical meaning at all and, hence, no covenantal intent. Furthermore, it should not be seen as the fulfillment of the hegemony of the Torah qua universal moral law inasmuch as the Torah is mostly concerned with the irreducible singularity of Israel's historical significance. Accordingly, the final redemption should not be taken as a projection from either of these two modes of the Torah. All that can be known about the final redemption, then, is that the estrangement between God and Israel and God and the world will ultimately be overcome. And God's redemption of Israel will be central to this cosmic redemption.
Only when the election of Israel or the revelation of the Torah is seen as a means to another evident end--be that end the hegemony of the covenantal Torah or the hegemony of the universal Torah--only then is the redeemed future seen as a simple projection from the present into the future rather than as a divine trajectory from the future into the present. In the modern age, such projections have frequently declared themselves here and now to be some humanly achieved 'beginning of redemption' (atehalta de-ge'ulah) in one form or another. However, as a new divine trajectory into history and nature the final redemption can only be hoped for; it cannot be predicted, let alone achieved by humans. We can only have faith that it will come; we cannot have any knowledge ofwhat it will be.
Although the religious Jews could not see any Moshiah or HaTechiyah at the time, the new Israeli chief rabbinate in the prayer for the new State of Israel in 1948, mentioned 'the beginning of the dawn of our redemption' in the first sentence:
"... the prayer for the state of Israel, composed by the new Israeli chief rabbinate after the establishment of the state in 1948, in its very first sentence designates the state to be 'the beginning of the dawn of our redemption [ge'ulatenu].' And even before 1948, the hoped-for Jewish state, even if it had to be largely secular in its structure, was seen to be 'the start of redemption' (atehalta de-ge'ulah)"
"For some early Zionists, the advent of a modern Jewish state in 1948 was a sign of the coming of the messianic age."
Post 1958 - the Advent and Message of the Moshiah, Shri Mataji Nirmala Devi and the opening of the Primordial Sahasrara (Primordial Kingdom of God) would spontaneously occur on May 5, 1970 with Her declaration of HaTechiyah to follow.
Israeli PM Netanyahu stated on October 5, 1998, that the materialization of prophecy had occurred:
"I can tell you that for the first time in the history of the Jewish people since the Second Temple period, in the next decade and a half the majority of the Jewish people will live in the Jewish land. If this is not the materialization of prophecy, then nothing is."
On January 29, 2010, PM Netanyahu declared that the prophecies of Ezekiel 37 had been fulfilled:
"He (PM Netanyahu, Auschwitz, Poland) also declared to the people of Europe and the world that the prophecies of Ezekiel 37 have been fulfilled. It was an extraordinary moment. Rarely has any world leader given a major address on an international stage declaring End Times prophecies from the Bible have come true. But that is exactly what Netanyahu did."
By 2010, The Moshiah, Shri Mataji Nirmala Devi, had completed the Message of HaTechiyah within the prophesied Timeline, having travelled from country to country across the world and passing away from this Life in the year, 2011.
Mar 21, 1923 a€" Feb 23, 2011"It is the human being, human being at his best that can make this world a happy place for all of us. In other words, if mankind has to live and has to survive, you know we are living in a dangerous world, in a nuclear age. If mankind has to survive, he can survive only on the principle of love. On the basis that there is a great human evolution, spiritual evolution. Spiritual evolution does not mean that you get away from materialism. It means that the perspectives are right. That the prime importance is given to the spirit. It is spiritual evolution which alone can make people feel that they are one, that they are part of the family. Now the message that you are giving to the world, that is a message which the world needs.
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did." (D. Stevick
Jesus and His Own, 2011, 290)
Shri Mataji Nirmala Devi was
Christian by birth, Hindu by
marriage, and Paraclete by duty.
"The Paraclete represents direct,
intimate divine intervention,
supporting and teaching
believers and challenging the
world, as Jesus did." (D. Stevick
Jesus and His Own, 2011, 290)
It needs a new Messiah, some one who will tell the world that we are all one. But if we are all one in reality, we must be not from just our lips but from our hearts. We must sincerely believe that we are one, and if that message can get across then all human beings will survive and mankind will be at peace with itself and will be happy.
And when I see this family, my idealism gets greatly strengthened. Because in you I see a wonderful gathering of people. From all parts of the world, speaking different languages, professing different religions. And yet being together as if for ever and ever you have been together. As if you belong to one family. The way I have seen you all, for example, here in this house or anywhere else, working together as if it is a festivity, it’s not work. No matter what the problems, facilities none, implements very few. But with marvelous spirit."
The Messiah Shri Mataji
House Warming Puja, Brompton Square, London, UK
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