- Apocalypse of Zerubbabel
"Sefer Zerubbabel" [also called the "Book of Zerubbabel" or the "Apocalypse of Zerubbabel"] is a
medieval Hebrew apocalypsewritten at the beginning of the seventh centuryin the style of biblical visions (e.g. Daniel, Ezekiel) placed into the mouth of Zerubbabel, [also spelled Zrubavel] the last descendant of the Davidic lineto take a prominent part in Israel's history, who laid the foundation of the Second Templein the 6th century BCE. The enigmatic postexilicbiblical leader receives a revelatory vision outlining personalities and events associated with the restoration of Israel, the End of Days, and the establishment of the Third Temple.cite book
title=Rabbinic Fantasies: Imaginative Narratives from Classical Hebrew Literature
editor=David Stern and Mark Mirsky
publisher=Yale University Press
The groundwork for the book was probably written in
Palestinebetween 629and 636during fierce struggles between Persia and the Byzantine Empirefor control of the Holy Land(qq.v. Byzantine-Arab Wars, Muslim conquest of Syria). These wars touched Palestine and stirred Messianic hopes among Jews, including the author for whom the wars appear to be eschatologicalevents leading to the appearance of the Messiah. However, firm evidence of the work's existence prior to the tenth centuryis elusive. The Zoharis cognizant of the legend of Hefzibah whom the apocalypse first names as the mother of the Davidic Messiah. Rabbis Saadia Gaon( 892- 942) and Hai ben Sherira Gaon( 939- 1038) probably knew the book, but never mention it by name.
"Sefer Zerubbabel" is extant in a number of
manuscriptand print recensions. The first publication was in 1519in Constantinoplewithin an anthology called "Liqqutim Shonim". It was reprinted again along with the "Sefer Malkiel" in Vilnain 1819, and again by Adolph Jellinekin his "Bet Ha-Midrasch" (1853-77) and S. A. Wertheimerin his "Leqet Midrashim" (Jerusalem, 1903). The fullest edition of the work was prepared by Israel Levi in his book "L'apocalypse".cite book
title=Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader
publisher=Society of Biblical Literature
Because the book gave an unequivocal date (
1058CE) for the return of the Messiah, it exerted great influence upon contemporary Messianic thought. The book is mentioned by Eleazar of Wormsand supposedly by Rashi. Abraham ibn Ezracriticized the book as "unreliable."
One edition of the "Pirke
Hekalot" gave a figure of 890 years until the return of the Messiah, making the Messianic year 958CE, within a decade of the birth of Saadia Gaon. That date perhaps led to a message sent by RhenishJews to Palestine inquiring after rumors of the Messiah's advent.cite book
title=History of Messianic Speculation in Israel
chapter=II The Mohammedan Period
seferdescribes the eschatologicalstruggle between the Antichrist Armilus, [also spelled Armilos, Armilius] who is the leader of Romeand Christianity, and the Messiah ben Joseph, who fails in battle but paves the way for the Davidic Messiahcite book
title=Introduction to the Talmud and Midrash
isbn=0800625242] and the ultimate triumph of
righteousness. The original author expected the Messiah would come in the immediate future; subsequent editors substituted later dates.
Set after Nebuchadnezzar's destruction of
Jerusalem, the book begins with Zerubbabel, whose name was associated with the first restoration, receiving a vision after praying for "knowledge of the form of the eternal house." In the vision he is transported by the angel Metatronto Ninevah, the "city of blood" representing Romeby which the author likely means Byzantium. There he finds in the marketplacea "bruised and despised man" who reveals himself to be the Messiah, Menahem ben 'Amiel, doomed to abide there until his appointed hour. Zerubbabel asks when the lamp of Israelwould be kindled. Metatron interjects that the Messiah would return 990 years after the destruction of the Temple (approximately 1058CE).
Five years prior to the coming of Hefzibah,also spelled Hephsibah, Hephzibah] who would be the mother of the
Messiah ben David, the Messiah ben Joseph, Nehemiah ben Hushiel, will appear but he will be slain by Armilus. Afterwards, the Messiah ben David will resurrect him.
Zerubbabel is led to a "house of disgrace" (a church), a kind of antitemple. There he sees a beautiful statue of a woman (the
Virgin Mary). With Satanas the father, the statue gives birth to the Antichrist Armilus. Forces associated with Armilus and the antitemple come to rule over the entire world. But in the end these forces are defeated. The work concludes with Zerubbabel's vision of the descent of the Heavenly Temple to earth. Thus the "form of the eternal house" is revealed; unlike the Second Temple it is made in heaven.
* [http://www.religiousstudies.uncc.edu/jcreeves/sefer_zerubbabel.htm English translation of "SEFER ZERUBBABEL"]
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