2025

“Did the events of September 27, 2024—Nasrallah’s death, a comet’s peak—echo the Zohar’s star? How do we discern messianic signs today?”

One might ask why 2025. In our tradition, the Torah gives a yearly, monthly, and weekly period based on the words and verses in the Torah. One section of the Torah that provides insight into the future is the Torah Parshah Mekeitz. There, the number of words is 2025. Mekeitz in Hebrew means “The End”.

The Zohar states that “in the future, the Holy One, blessed be He, will rebuild Jerusalem,” accompanied by the appearance of “one firm star, glowing with seventy pillars of fire and seventy sparks flashing from it in the middle of the Firmament.” This star will be visible for seventy days.

The Star Of Jacob Prophecy

Comet C/2023 A3 (Tsuchinshan-ATLAS) was discovered on January 9, 2023, by the ATLAS telescope at Tsuchinshan Observatory in China. It’s a long-period comet from the Oort Cloud, with an orbit so vast it was last visible from Earth about 80,000 years ago. In 2024, it became a standout celestial event. It reached perihelion (closest approach to the Sun) on September 27, 2024—coincidentally the date you mentioned—when it was about 0.39 AU (58 million kilometers) from the Sun. At that point, it was still too close to the Sun to be easily visible from Earth, appearing low on the horizon just before sunrise in the constellation Sextans.

Zohar III 212b

Context of Zohar III 212b

The Zohar, attributed to Rabbi Shimon bar Yochai (2nd century CE) but likely compiled by Rabbi Moses de León in 13th-century Spain, is a mystical commentary on the Torah. Volume III corresponds to the section on Leviticus (Vayikra), and 212b falls within the portion Emor (Leviticus 21-24). This passage is part of a broader discussion on cosmic signs, divine judgment, and the redemption process, often linked to messianic times. The Zohar frequently uses symbolic language—stars, angels, nations—to describe spiritual and historical events.

Text and Interpretation

Zohar III 212b specifically mentions a celestial event tied to the “Star of Jacob” from Numbers 24:17 (“A star shall come out of Jacob”). Here’s a summary based on standard editions (e.g., the Sulam commentary by Rabbi Yehuda Ashlag) and English translations like the Pritzker Edition:

• The Star Prophecy: The passage describes a star rising in the east on the 25th day of the sixth month (Elul in the Jewish calendar), visible for 70 days, signaling the beginning of upheavals and the Messiah’s emergence. It states that this star, fiery and red, will clash with other celestial forces, causing turmoil on Earth—wars, destruction, and the fall of nations—before the Messiah ben David appears. After 12 months, the star shifts west, marking further stages of redemption.
• Ishmael Connection: The Zohar ties this to “Ishmael’s dominion,” suggesting that during his allotted time of power (interpreted as Islamic rule), this star will herald his decline. It contrasts Ishmael’s wild, earthly strength with the divine light of Jacob’s star, symbolizing Israel’s ultimate triumph.
• Timing and Symbolism: The text uses gematria and astrological imagery (e.g., the star under the influence of Mars) to encode its meaning. The 25th of Elul, in 2024, aligned with September 27—your earlier focus—fueling online speculation about events like Comet C/2023 A3 or Nasrallah’s death as fulfillments.

Rabbinic and Mystical Views

• Rabbi Isaac Luria (Ari): Later Kabbalists, building on the Zohar, see this star as a literal and spiritual sign, possibly a comet or nova, heralding the Messianic age. The Ari links Ishmael’s “wild donkey” nature (Genesis 16:12) to his temporal dominance, ending with this cosmic shift.
• Modern Commentators: Rabbi Matityahu Glazerson and others have cited Zohar III 212b to connect 2024 celestial events (e.g., T Coronae Borealis or the comet) to messianic predictions, though traditional scholars like Rabbi Mordechai Eliyahu caution against over-literalizing mystical texts without clear historical confirmation.
• Historical Context: Written during Muslim rule in Spain, the Zohar’s Ishmael references often symbolize medieval Islamic powers, projecting their eventual fall to Jewish redemption.

What Happened On The 27th of September

• September 27, 2024: The Zohar’s mention of the 25th of Elul matches that date in 2024, when Nasrallah was killed and Comet C/2023 A3 hit perihelion. Some online forums (e.g., X posts from 2024) and prophetic voices linked this to the Zohar’s star, though no star or comet was dramatically visible that day—visibility peaked later.
• Ishmael: The Zohar portrays Ishmael’s descendants as a force of chaos, akin to the “wild donkey,” whose power wanes as the star rises, contrasting with Zechariah 9’s humble king on a donkey.
• Zechariah 9: While Zechariah’s king brings peace, the Zohar’s star precedes upheaval, suggesting a preparatory phase before ultimate salvation.

Conclusion

Zohar III 212b envisions a fiery star as a harbinger of messianic turmoil, with Ishmael’s decline as a subplot. It’s less about Jesus’ time (which lacked such a star) and more an eschatological forecast.

The section begins with a discussion of cosmic signs heralding redemption. It states that on the 25th day of the sixth month (Elul), a star will appear in the east, fiery and red, visible for 70 days. This star, linked to the “Star of Jacob” (Numbers 24:17), is said to be under the influence of Mars, symbolizing war and judgment.The text describes this star engaging with other celestial forces, causing trembling in the heavens and on Earth. For 12 days, it will provoke chaos—kings will fight, nations will fall, and blood will flow—marking the start of the Messiah’s revelation.After 12 months, the star moves to the west, signaling further stages: the weakening of Ishmael’s dominion (seen as a historical oppressor of Israel), the rise of Jerusalem’s glory, and the Messiah ben David’s ultimate emergence to rule with peace.Ishmael is depicted as a wild, resisting force whose power peaks before this star’s appearance, only to crumble as divine light prevails. The passage ends with an allusion to the Temple’s restoration and God’s judgment on the nations.

“in the future, the Holy One, blessed be He, will rebuild Jerusalem,”

Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey.

The oracle of the word of the Lord is against the land of Hadrach
and Damascus is its resting place

What Is The Estalogical Time of Zecharia’s Prophecy

Zechariah 9 Prophecy Overview

Zechariah 9, written around 520-518 BCE during the Persian period after the Babylonian exile, is a prophetic oracle envisioning God’s judgment on Israel’s enemies and the restoration of Zion. Verses 1-8 list regions—Hadrach, Damascus, Hamath, Tyre, Sidon, and Philistine cities—facing divine judgment, suggesting a sweeping campaign from north to south. Verse 9 then shifts to a messianic vision: a humble king riding a donkey, bringing peace and salvation to Jerusalem, often interpreted as a future ruler contrasting with the warlike conquerors of the earlier verses.

Time of Jesus vs. Zechariah 9

Zechariah 9 Context (6th Century BCE):

• The prophecy reflects a post-exilic hope for Judah’s restoration under Persian rule. The enemies listed (e.g., Hadrach, Damascus) were part of the Aramean-Syrian sphere, historically antagonistic to Israel. The “king on a donkey” symbolized a peaceful, righteous ruler, distinct from chariot-riding conquerors like Alexander the Great (who later swept through in 333 BCE) or earlier Assyrian/Babylonian kings.
• The donkey imagery evokes humility and peace (Judges 10:4, 1 Kings 1:33), contrasting with militaristic power. Scholars see this as a messianic promise, possibly fulfilled in part by the Hasmonean rulers but fully realized in later Jewish and Christian eschatology.

Time of Jesus (circa 4 BCE – 30 CE):

• Jesus’ entry into Jerusalem on a donkey (Matthew 21:1-11, John 12:12-15) explicitly fulfills Zechariah 9:9, as the Gospels cite it. This occurred around 30 CE, during Roman occupation of Judea, with Jerusalem under Pontius Pilate’s governorship. Crowds hailed Jesus as “Son of David,” aligning with the messianic king of Zechariah, though his “salvation” was spiritual, not military, disappointing those expecting a political liberator.
• Unlike Zechariah’s broader vision of judgment on nations and dominion “from sea to sea” (9:10), Jesus’ time saw no immediate overthrow of Rome or neighboring powers like Damascus. His entry emphasized humility and peace, not conquest, contrasting with Zechariah’s dual theme of judgment and triumph.

Contrast:

• Scope: Zechariah 9 envisions a king who ends war (9:10, “He will cut off the chariot”), ruling universally, while Jesus’ ministry focused on personal redemption, not geopolitical upheaval. The judgment on Hadrach and Damascus didn’t occur in Jesus’ lifetime—Rome dominated the region.
• Timing: Zechariah’s oracle may point to a future messianic age (some rabbis link it to Messiah ben David), whereas Jesus’ life is seen by Christians as a partial fulfillment, with full realization deferred to a Second Coming.
• Tone: Zechariah blends judgment and peace; Jesus’ entry emphasizes only the latter, subverting expectations of a warrior-king.

Who is Hadrach?

Hadrach (Hebrew: Ḥadrakh) is a mysterious name in Zechariah 9:1, appearing nowhere else in the Bible, leading to debate among scholars and rabbis:

• Geographical Theories: Many identify Hadrach with Hatarikka, a city-state near Hamath in northern Syria, mentioned in Assyrian records (e.g., Annals of Tiglath-Pileser III, 8th century BCE). It may have been a regional power or coalition in the Aramean sphere, north of Damascus. Some suggest it’s a scribal error or symbolic name, but its pairing with Damascus implies a real location.
• Rabbinic Views: The Talmud and Midrash rarely address Hadrach directly. Rashi links it to “the deep river” (a possible geographic clue), while some later rabbis (e.g., Radak) see it as part of Syria’s domain, perhaps a forgotten city by Zechariah’s time. Mystical traditions occasionally tie it to eschatological foes.
• Modern Scholarship: It’s likely an archaic name for a northern Syrian region, possibly near Aleppo or Hamath, significant in the 8th-6th centuries BCE but faded by Jesus’ era, explaining its obscurity.

No Longer Obscure

“three high structures of that city will fall and a great edifice will fall.”

A Roman City

Yes, Beirut, Lebanon, was indeed a significant city during Roman times. Originally a Phoenician settlement known as Berytus, it came under Roman control in 64 BCE when Pompey the Great annexed the region as part of the Roman province of Syria. Under Roman rule, Berytus grew into a prosperous and important city, particularly renowned for its law school, which became one of the most prestigious in the Roman Empire. The city was granted the status of a Roman colony by Emperor Augustus around 14 BCE, and it was renamed Colonia Julia Augusta Felix Berytus in honor of his daughter Julia.

The Romans invested heavily in Berytus, constructing temples, a theater, baths, a hippodrome, and other infrastructure typical of Roman urban planning. Archaeological evidence, such as the Roman baths and sections of colonnaded streets uncovered in modern Beirut, attests to its Roman heritage. The city thrived as a center of trade, culture, and education until it was devastated by a massive earthquake in 551 CE, after which it began to decline.

So, yes, Beirut was very much a Roman city at one point in its long history!

Damascus in the Time of Jesus

• Political Status: By Jesus’ time, Damascus was part of the Roman Empire, within the province of Syria (annexed in 64 BCE by Pompey). It briefly fell under Nabataean control (circa 37-34 BCE), but under Augustus (27 BCE – 14 CE) and Tiberius (14-37 CE), it was firmly Roman, governed by a legate in Antioch. Herod the Great and his sons had influence nearby, but Damascus was a key urban center under Roman administration.
• Culture and Economy: A thriving trade hub on the Via Maris and routes to Arabia, Damascus was cosmopolitan, with Greek, Roman, Aramean, and Jewish populations. It had a significant Jewish community (Josephus notes thousands killed there in 66 CE during the First Jewish Revolt). Its wealth came from textiles, glass, and agriculture (e.g., Damascene plums).
• Condition: Unlike Zechariah 9:1’s oracle of judgment, Damascus faced no divine destruction in Jesus’ day. It was stable, fortified, and prosperous, though subject to Roman taxes and occasional unrest. Paul’s conversion on the road to Damascus (Acts 9) highlights its importance as a Christian foothold post-Jesus.
• Contrast with Zechariah: The prophecy suggests Damascus as a “resting place” for God’s word or wrath, implying its downfall or submission. In Jesus’ time, it remained a powerful city, unjudged, its role more administrative than prophetic.

Synthesis

• Zechariah 9’s Vision: Foresees a divine sweep against Hadrach and Damascus, followed by a humble king’s triumph. Hadrach was likely a northern Syrian entity, and Damascus a regional capital, both ripe for judgment in the prophet’s context.
• Jesus’ Era: Hadrach was long irrelevant, possibly a historical memory, while Damascus thrived under Rome. Jesus’ donkey-mounted entry fulfilled Zechariah 9:9 symbolically, but the broader judgment and dominion of 9:1-10 awaited a future fulfillment, per Christian and some Jewish views.
• Rabbinic Take: Rabbis see Zechariah 9 as messianic, with Ishmael-like “wild donkey” traits (from Genesis) irrelevant here—Jesus’ donkey ride is meekness, not wildness. Hadrach remains obscure, and Damascus’s role is more historical than immediate.

He shall be a wild donkey of a man

One Would Ask what the setting or context of this prophecy is.

Genesis 16:12: “his hand against everyone
and everyone’s hand against him,
and he shall dwell over against all his kinsmen”.

Riding A Donkey

Rabbinic interpretations of Ishmael being described as a “wild donkey of a man” (Hebrew: pere adam) in Genesis 16:12 vary widely, reflecting both the complexity of the Hebrew text and the diversity of Jewish thought. This phrase, spoken by the angel of the Lord to Hagar, has been analyzed by rabbis and scholars over centuries, often focusing on its literal, metaphorical, and prophetic implications. Here’s a synthesis of key rabbinic perspectives, drawing from traditional sources and commentaries, without reproducing copyrighted excerpts directly.

The Hebrew term pere refers to a wild donkey (onager), an animal known for its untamed nature, strength, and preference for roaming freely in the wilderness. Many rabbis interpret this as a description of Ishmael’s character and destiny, as well as that of his descendants. Rashi (11th-century French rabbi), one of the most influential commentators, explains that “wild donkey of a man” suggests Ishmael will be a free-spirited, independent figure who loves the wilderness and lives as a hunter or nomad. He connects this to Ishmael’s lifestyle as an archer in Genesis 21:20, emphasizing his untamed, roaming nature rather than a settled existence.

Nachmanides (Ramban, 13th-century Spanish rabbi) offers a deeper nuance. He suggests that pere adam implies Ishmael will be a “wild-ass man accustomed to the wilderness,” seeking sustenance and living in conflict—”devouring all and being devoured by all.” Ramban sees this as a prophecy about Ishmael’s descendants, often identified with Arab tribes, who would be numerous, warlike, and perpetually at odds with others, including their kin. He interprets the phrase “his hand against everyone, and everyone’s hand against him” as a prediction of a turbulent, combative existence.

Rabbi Samson Raphael Hirsch (19th-century German scholar) takes a slightly different angle, focusing on the psychological and moral dimensions. He argues that “wild donkey” highlights Ishmael’s inability to bear constraint—whether societal, rational, or moral. Hirsch sees Ishmael as embodying unrestrained passion and lust, a man who stands apart, defiantly independent, yet not necessarily evil by nature. This wildness, he suggests, makes Ishmael a figure who resists subjugation but also struggles to align with communal harmony.

Some rabbis, like Ibn Ezra (12th-century Spanish commentator), emphasize the unrestrained quality of Ishmael’s life among people, portraying him as a rebel against human norms. Others, such as Onkelos (in his Aramaic Targum), translate “wild donkey” more starkly as “one who kills people,” implying a violent streak, though this is less common among later interpreters. Rabbi Chaim Vital (16th-century Kabbalist) ties Ishmael’s wildness to a nomadic, desert-dwelling identity, distinct from settled nations, likening his descendants to robbers who raid and retreat.

A notable modern perspective comes from Rabbi Joseph Hayyim Sonnenfeld (19th-20th-century Jerusalem scholar), who initially questioned how a human created in God’s image could be likened to a donkey. After witnessing what he perceived as the crimes of Ishmael’s descendants in Israel, he flipped the question: how could a donkey be compared to Ishmael? Yet, he maintained that this wildness isn’t an absolute condemnation—Ishmael retains the potential for redemption by channeling his passion toward holiness, such as accepting Isaac’s leadership and biblical authority.

Across these views, rabbis don’t uniformly see “wild donkey” as an insult. Some frame it as a promise of freedom and resilience for Hagar’s son, contrasting with her enslaved state—Ishmael will not be tamed or owned. Others view it as a neutral or even positive trait, akin to the wild donkey’s depiction in Job 39:5-8, where God praises its liberty and strength. However, many also connect it prophetically to historical conflicts, particularly between Ishmael’s descendants (often linked to Arabs or Muslims) and Isaac’s (the Jewish people), seeing it as an enduring trait of independence and strife.

In short, rabbis interpret Ishmael as a “wild donkey” to mean a fierce, free, and often contentious figure—untamed like the animal itself—whose legacy is both a blessing (numerous progeny, independence) and a challenge (conflict with others). The image evokes a spectrum of qualities: strength, defiance, and potential for good or ill, depending on how that wildness is directed.

• The Zohar states that “in the future, the Holy One, blessed be He, will rebuild Jerusalem,” accompanied by the appearance of “one firm star, glowing with seventy pillars of fire and seventy sparks flashing from it in the middle of the Firmament.” This star will be visible for seventy days.
• It specifies: “And [the star] will be seen on the sixth day, on the 25th day of the sixth month. It will be gathered on the seventh day, at the end of seventy days.”
• On the first day of its visibility, “it will be seen in the city of Rome,” where “three high structures of that city will fall and a great edifice will fall.” The ruler of that city will die, and the star’s influence will spread globally, sparking wars and the rise of a “great king.”
• Later, the Holy Land will tremble, revealing a cave from which the Messiah emerges.

The Star Of Yaacov

A Prince of Rome Shall be Killed

Israel kills Hezbollah leader Hassan Nasrallah in air strike on Beirut

Hezbollah confirms Nasrallah’s killing as Israel says it hit the group’s leaders at their headquarters in south Beirut.

Beirut, Lebanon, was indeed a significant city during Roman times. Originally a Phoenician settlement known as Berytus, it came under Roman control in 64 BCE when Pompey the Great annexed the region as part of the Roman province of Syria. Under Roman rule, Berytus grew into a prosperous and important city, particularly renowned for its law school, which became one of the most prestigious in the Roman Empire. The city was granted the status of a Roman colony by Emperor Augustus around 14 BCE, and it was renamed Colonia Julia Augusta Felix Berytus in honor of his daughter Julia.

The Romans invested heavily in Berytus, constructing temples, a theater, baths, a hippodrome, and other infrastructure typical of Roman urban planning. Archaeological evidence, such as the Roman baths and sections of colonnaded streets uncovered in modern Beirut, attests to its Roman heritage. The city thrived as a center of trade, culture, and education until it was devastated by a massive earthquake in 551 CE, after which it began to decline.

So, yes, Beirut was very much a Roman city at one point in its long history!

The “sixth month” in Jewish tradition is Elul, the month preceding Tishrei (Rosh Hashanah). The text pegs this event to the 25th of Elul, a Friday (sixth day), suggesting a precise calendrical marker for this eschatological moment.

Imagine a retrospective report on March 14, 2025, reflecting on late 2024:
“On September 22, 2024—the 25th of Elul—few could have predicted the seismic events about to rock the Middle East. That Sunday, a quiet day before the High Holidays, now seems a tremor signaling the earthquakes to come. Five days later, Hezbollah’s Hassan Nasrallah fell in Beirut, a strike some call a judgment on Israel’s foes. By December 8, Bashar al-Assad’s regime crumbled in Damascus, shaking the region’s power structure. Was Elul 25 the unnoticed epicenter of this upheaval, as ancient texts like the Zohar hint?”

Jewish Understanding of Messiah vs. Ishmael and Esau

• Ishmael: In Genesis 16:12, Ishmael is the “wild donkey of a man,” whose hand is against all. Rabbinic and Kabbalistic sources (e.g., Zohar III 212b, Pirkei de-Rabbi Eliezer 32) often identify his descendants with Arab or Islamic nations, seen as historical foes of Israel. The Zohar ties his “dominion” to a pre-messianic era, ending with a star signaling his fall.
• Esau (Edom): Genesis 25-27 depicts Esau as Jacob’s rival, with Edom as his lineage. Midrash (e.g., Bereishit Rabbah 63:9) and Talmud (Sanhedrin 98b) equate Edom with Rome, later extended to Christendom in medieval exegesis (e.g., Rashi on Genesis 27:40). Esau represents physical and spiritual opposition to Israel’s