This work was first published in 1743. However, scholars trace back its first publication to sometime in the 8th century. This is because the text includes precise details of the Muslim conquest of the Holy Land in the 7th century, as well as fairly detailed accounts of the caliphs that followed Muhammad. For Rashbi to have made such a detailed prophecy of events hundreds of years in the future is hard for most scholars to accept, so they conclude that the text must have been composed shortly after the events actually took place, and falsely attributed to Rashbi. Another, more likely, possibility is that the core text does indeed go back to the time of Rashbi, but it was edited and expanded in the 8th century after the Muslim conquests.
Whatever the case, we will ignore those passages that describe historical events (which make up roughly the first half of the text), and focus on Rashbi’s descriptions of the End of Days. Much of what is written there overlaps with prophecies and accounts from the Talmud, Zohar, and Midrash. An English translation of the full text can be accessed here.
Birth Pangs and Two Messiahs
As with many other sources, Nistarot d’Rabbi Shimon bar Yochai states that Israel will experience nine months of hardship, the “birth pangs” of the messiah, based on Micah 5:2. Nistarot says this means Edom will rule over Israel for nine months (for the identity of Edom, see here and here). After this, the first messiah, Mashiach ben Yosef, will come “and he will bring them up to Jerusalem. He will rebuild the Temple and offer sacrifices; fire shall descend from heaven and consume their sacrifices…”
At this point, an evil king named Armilus will arise. Some identify Armilus with Gog from the prophecies of Ezekiel. The name “Armilus” itself probably derives from Romulus, the mythical founder of Rome (ie. Edom). Armilus will invade Israel and wreak havoc for 45 days. It is possible that something like a third of the population will perish, among them Mashiach ben Yosef. After this, God will send the second messiah, Mashiach ben David, who will slay Armilus and usher in an everlasting kingdom.
The concept of two messiahs is one we’ve discussed in the past. One of the earliest places it is mentioned is in the Talmud (Sukkah 52a). Yet, Nistarot says it isn’t an absolute necessity for there to be two messiahs: “If they are not worthy, the messiah of the lineage of Ephraim [the son of Yosef] comes; but if they are worthy, the messiah of the lineage of David will come.” In other words, the whole catastrophe with Armilus/Gog can be averted if Israel is meritorious. This was already suggested by our Sages in the Talmud (Sanhedrin 98a):
Rabbi Yehoshua ben Levi raised a contradiction: It is written: “There came with the clouds of heaven, one like unto a son of man…” (Daniel 7:13). And it is also written: “[Behold, your king will come to you…] lowly and riding upon a donkey…” (Zechariah 9:9). [The explanation is that] If they merit, the messiah will come “with the clouds of heaven”; if they do not merit, the messiah will come “lowly and riding upon a donkey”.
When it comes to prophecies, the Jewish view is that negative prophecies do not have to be realized, since they are relayed as a warning. Positive prophecies, however, will all be realized. Therefore, in the ideal case there is one messiah, Mashiach ben David, and no need for a Gog u’Magog-style conflict. If that is not the case, then first will come a Mashiach ben Yosef to lead the people through a difficult time of rectification.
More of this article can be accessed here.
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As R' Ephraim Sprecher says: Lag Sameach!
Bonus Video by R' Yehuda haKohen Richter
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