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The school of R. Shila said: The messiah's name is ‘Shiloh’, as it is stated, Until Shiloh come (Gen. XLIX, 10), where the word is spelt Shlh. The School of R. Hanina said: His name is 'Haninah’, as it is stated, I will not give you Haninah (Jer. XVI, 13). The School of R. Jannai said: His name is 'Yinnon’; for it is written, E'er the sun was, his name is Yinnon (Ps. LXXII, 17). R. Biba of Sergunieh said: His name is 'Nehirah’, as it is stated, And the light (nehorah) dwelleth with Him (Dan. II, 22), where the word is spelt nehirah.

The Vilna Gaon says that these four opinions are one since the initials of Menachem, Shilo, Yinnon, and Haninah make up the word Moshiach. The Gemara tells us that Moshe Rabenu and King Solomon had many names. Similarly the messiah has many names.

Maimonides teaches that we are commanded to believe in the coming of messiah, and though he might tarry, we wait and are prepared to follow. What is certain is that the prophets did not believe in one and only one messiah. In fact, Isaiah calls Cyrus the messiah when he beseeches him to let the Jews return to Israel.^[950]

In addition, the prophets teach that only G-d is our redeemer and savior. In other places, the prophets discuss leaders acting as agents to save the people. The leaders at best are servants of G-d bringing the children of Israel back to God. After the people betrayed G-d as their King in asking Samuel for a ‘king like the other nations’, G-d said listen to the people. Why the sudden acquiescence? We are permitted righteous leaders who will turn us back to our True and only King.

The Holy One, blessed be he, said to them: Seeing that your redemption was at the hands of flesh and blood, and your leaders were men, here today, tomorrow in the grave; therefore your redemption has been a redemption for a space. But in the time to come I myself will redeem you; I, who am living and enduring will redeem you with a redemption enduring forever; as it is said: “O Israel, that art saved by the Lord with an everlasting salvation” (Isaiah 45:17)^[951]

Genesis teaches that G-d created us in His image. To love Him is to love our fellow man since everyone is in the image of G-d. A Midrash teaches, “He who is loved by others is loved by God.” Part of the role of a messiah is to be a righteous leader, who will unify the hearts of people to serve God. To believe in messiah is to raise our children as potential leaders helping others with the twinkling light of God in their eyes. Each child is a potential messiah, who will help another return to God.

Messiah or anointed is one who is strong within, traveling from place to place spreading blessings, who prays to G-d and G-d hears him, whose ‘shield’ G-d beholds.

We know that the messianic kingdom is in the physical world, this gift of G-d for us, so precious that we believe—the resurrection of the dead into the physical world is more then the World to Come:

But in this world we cling to the Tree of Life, for she is the length of our days. What is the Tree of Life? She is the Torah, our story, and our laws. She is the kabbalah, our spiritual tradition, and our inheritance. She is the simple plant we hold in our hands to bring to a new land to nourish and grow. She is G-d’s precious gift to us for our lives:

For the messianic kingdom is the physical world, the gift of G-d that which we take care of while Hashem has loaned us bodies in this world. Moreover each animal, each plant, each rock is precious to Hashem and His righteous leader will teach so.

The yeshiva picks a name similar to its own rabbi, in recognition or belief in its Tzaddik Emes – righteous true one, who currently leads them. The lesson here is that one must believe in the righteous leader and this is the striving for moshiach.

But I think there is a better translation:

And a redeemer shall come to Zion and Jacob shall turn from his errors, pleasing the Lord.

But this is difficult since the phrase “and to turn” and “with/in Jacob” are missing.

And a redeemer shall come to Zion and with Jacob to turn from transgression pleasing the Lord.

The turning is tshuvah – repentance of sins ‘in’ Jacob so this must be expressed:

And a redeemer shall come to Zion and in Jacobs’ transgression to make tshuvah pleasing the Lord.

The Bet that begins, ‘In Jacob’ seems to be the key. Jacob does not appear to be entirely the subject but in some way partly the object.

And a redeemer shall come to Zion and to turn away transgression in Jacob says the Lord.

This is problematic as well since one cannot turn away the transgression of another for each of us must repent for his own sins. Does Isaiah 59:20 allude to Isaiah 53? If so the redeemer is not the messiah for this is not the role of the messiah. Nor is Isaiah 53 about the messiah. Instead, this is the “Son of Man” that is spoken of throughout the prophets. Some call him, “Moshiach ben Yosef”, but that is not correct since he is not an anointed king.

To understand him is to under Joseph. Joseph was imprisoned in the dungeons of Pharaoh and he suffered for the future redemption of his own people. Joseph was the arm of Pharaoh, the bearer of his signet. He was an agent of G-d as well. When their brothers saw Joseph weeping they were brought to tshuvah in those tears for the sadness that they had all suffered over the years.

Judah represents the paradigm of moshiach, a natural ruler of his brethren for the morality of G-d.

We have two paradigms:

I am beginning to favor an alternative translation entirely based on the word, ‘Shavai’ meaning ‘captivity’ instead of ‘turn’ or ‘repentence’. In this context the sentence becomes:

And a redeemer shall come to Zion and to the captive for the sins in Jacob, says the Lord.

The redeemer comes not only to Zion but also to those in captivity. During the time of Isaiah this would be those in Babylonia. Jacob is in exile for his sins. Referring to the people as Jacob alludes to his state before he merited to be called Israel. Nevertheless, the redeemer will come to both. The servant is taken into captivity because of the sins of Jacob.

The messiah’s name is Menachem, the comforter from the Book of Lamentations, Eichah.^[955]

Over these things I weep; my eyes run with water because a comforter to revive my spirit is far from me... Because Menachem is far from me returner of my soul.

Menachem – מנחם is the gematria of Tzemach – צמח which means the sprouting or blossoming of a victory, 138.

The yeshiva of R. Shila said: The Messiah's name is ‘Shiloh’, as it is stated, Until Shiloh come (Gen. XLIX, 10), where the word is spelt שילה.

The Gematria of Shilo, 345 is Moshe Rabenu.^[956] Moshe Rabenu and Moshiach are actually one. King and Nasi and the chief rabbi are the same. The chief rabbi and president (nasi) are one in Judaism. This is implied by the letter Aleph. The vav in the middle of an Aleph represents Zer Anpin or Moshe Rabenu. The two yods on both sides are the two messiahs, moshiach ben Yosef and moshiach ben David.

The yeshiva of R. Jannai said: His name is 'Yinnon’; for it is written, E'er the sun was, his name is Yinnon (Ps. LXXII, 17).

In the psalm, King David is praying for the next King of Israel and he hears his name is Yinnon, which means to rule, malchut. The commentaries say in the alphabet Akbash, we exchange the aleph for the tav. Exchanging Nun for Heh, we end up with Yod Heh Vav Heh. Yannai has the gematria of 71 like the Sanhedren with the crown of G-d above them. Each yeshiva chooses the messiah’s name after itself.

There is some basis to question whether Psalm 72:17, which the Gemara is quoting is messianic.  A better translation is  "May His Name last forever before the Sun has waxed (Yinnon) away and blessed be His Name, all the nations will praise Him." The subsequent passages 72:18-20 suggest that this is all praise to G-d:

20. The prayers of David the son of Jesse are ended.


The Soncino Talmud presents this commentary on the seven things created before the world:^[958]

Hence, here the Messiah will ultimately help God’s purpose to be achieved. To understand the name Yinnon is to understand Psalm 72:

20. The prayers of David the son of Jesse are ended.

The verse containing the messianic name is 72:17:

The key meaning of the name Yanun is ionized or evaporated away. It alludes to the Moon, which is Lavana waxing and waning away. Yanun as ‘ionization’ alludes to lightning and even the electrum that Ezekiel saw in the image of man on the throne of G-d. Before the sun has ionized away is before the end of the Sun’s life where it will become a planetary nova and finally a white dwarf.

The messiah here is like the tzaddik who absorbs the light of G-d. The light is ever emanating like the Sun, and the messiah or people in general are like the Moon receiving the light when we are good. However if we are not good, has vshalom, we are like the ‘dark side of the moon’ unable to receive the light.^[959] This is the relationship between Hochmah and Malchut where the wisdom of G-d, when our leaders are righteous, flows to the people. However if the leaders are bad than the people will not receive the light and there is only materialism, this is the kingdom of Rome, has vshalom.

In the analogy above the Shemesh – Sun, is the light of G-d and Yanun is the receptacle of the light. This is also alluded to by ‘favor’ – חן. Het is Hochmah and Nun is Malchut by the word nofel – ‘fallen’ nature of the world. When the leaders have wisdom, this is the messiah quality in the world. When there is no wisdom there is only the fallen state.^[960] The unity of the physical and spiritual brings grace to the world.

The name Yanun by ionizing the Sun is an aspect of nothingness, which is precisely how we receive the favor of G-d.^[961]

On the level of Nothingness, everything is above the laws of nature. On the level of “somethingness,” on the other hand, all things are bound by nature. The way in which we bind “somethingness” to Nothingness is through the Torah and commandments. This is the meaning of the verse, “The Living Angels ran and returned” (Ezekiel 1:14) – [that is, from a level of Nothingness to one of “somethingness.”]...

Here Yanun is the messianic/nothingness aspect of Malchuts that attaches to the shefa/somethingness aspect of Hochmah. This is when the daughter - בת is with her father - אבא. From this connection grace flows.

Yanun means to rule, malchuts. In the alphabet Akbash, Aleph for Tets, Bets for the Hes and so on. With the nun and heh interchanged, yod nun vav nun becomes yod heh vav heh.

Isaiah calls Cyrus the messiah when he sees that Cyrus may act as the agent of God permitting the return of the Israelites to their homeland.

There is a tradition that there are two leaders or qualities that a messiah must possess. Joseph who was assistant to Pharaoh displayed intelligence, patience, careful planning and quiet thought. Judah instead took Tamar in a rash moment while possessing the strength and respect of his brethren. The reconciliation of the two brothers is the reconciliation of the house of Israel.

David is of the spiritual lineage of Judah while Jonathon is of the spiritual lineage of Joseph. Jonathon loved David because he saw how David united and was beloved by the people. This is the love of messiah son of Joseph for messiah son of Judah who wishes only to spiritually prepare the world for the righteous warrior king who will fight G-d’s battles and return the people to the holy land of Israel.

From Ovadiah we learn that Messiah ben Joseph will wage the war of Armageddon and that he will die in this war. Similarly Jonathon died in battle against the Philistines. Messiah ben David will inherit the kingdom after the war and rule in peace.^[962]

Judah had two sons via Tamar who were twins. The name of the first is Peretz from the idea of bursting forth. The second’s name Zerach means to continuously shine.^[963] Together they allude to the light of moshiach that breaks through all obstacles.^[964]

26. And Judah acknowledged them, and said, She has been more righteous than I; because I did not give her to Shelah my son. And he knew her again no more.
27. And it came to pass in the time of her labor, that, behold, twins were in her womb.
28. And it came to pass, when she labored, that one put out his hand; and the midwife took and bound upon his hand a scarlet thread, saying, “This came out first.”
29. And it came to pass, as he drew back his hand, that, behold, his brother came out; and she said, What a breach you have made for yourself. Therefore his name was called Perez.
30. And afterward came out his brother, who had the scarlet thread upon his hand; and his name was called Zarah.

Peretz is the ancestor of David and thus, clearly identified with messiah leadership. Zerach too alludes to the light of messiah.

Messiah ben David bears the scepter and kingship of the house of Israel. He acquires this role from messiah ben Joseph as David acquired his position with the permission of Jonathon. The earliest messianic text showing the duality of messiah is in Numbers. Here we find that the star possesses the qualities of Joseph while the scepter is that of Judah. Both are essential in leadership. The Star prepares the way for the Scepter.^[965]

I shall see him, but not now; I shall behold him, but not near; there shall come a star out of Jacob, and a scepter shall rise out of Israel, and shall strike the corners of Moab, and destroy all the sons of Seth.

Ovadiah explains that Jacob represents Joseph here.^[966] The scepter of Rulership refers to Judah.

There is the mitzvah to await the messiah in each generation. The Chofetz Chayim kept a packed suitcase next to his bed with anticipation of returning to Israel under the leadership of messiah.

The command goes further. We should look for the spark of moshiach even in our own children and prepare them with the education that they will need.

The spark of moshiach could only enter the Jewish people through a Ger – a convert (see ‎14.14.2). Even in successive generations one should view the marriage of a Ger as hastening the arrival of moshiach, the raising of great Jewish leadership. Because great leadership inspires the Jewish people, raising moshiach is an important principle.

God says to Samuel that the people betrayed Him and not Samuel in requesting a king to be like all the other nations. Yet, God relents and tells Samuel to grant the people’s wish. Still, there is a Midrash that says the name of the Messiah was conceived before the creation of the world. There seems to be a contradiction here for why would God plan to appoint a Messiah if only He is the true Redeemer.

The role of the Messiah is to turn the people back to G-d. This is similar to the Tzaddik Emes, or righteous leader who steers his people back to Hashem. The various yeshivas of Europe named the messiah after their own leaders. Hence, the messianic names Yanun, Haninah, and Menachem. Though this seems to be self-centered, the point is that the people are striving for a leader and this is a striving for unity.

The key to the principle of messiah is unity. The messiah unifies the Jewish people to work together and grow together and in this manner turns them back to God. The reason God told Samuel to grant them their king was for the sake of unity so that the Jewish people will be united in their battles against their enemy and united to build the Kingdom of G-d in this world.

^[950] Isaiah 45:1
^[951] Talmudic Aggadah, trans. by Nahum N. Glatzer, Judaic Tradition, p.238
^[952] Shabbat 63a
^[953] Berachot 17a
^[954] Ibid, p.239
^[955] Lamentations 1:16
^[956] Rabbi Aryeh Rosenfeld, Eyn Yaacov - Sanhedrin #25, 98, http://www.breslov.com/Rosenfeld
^[957] Soncino Talmud Pesachim 54a on Psalm 72:17.
^[958] Soncino Talmud Pesachim 54a:n31
^[959] Lekutey Moharan, Rabbi Nachman of Breslov
^[960] Ibid. Yakov Newman of Salt Lake City taught this text during his Shavuot 5763 all night learning.
^[961] Levi Yitzhak of Berditchev, Meditation and Kabbalah, trans. Aryeh Kaplan pp. 303-304.
^[962] See ‎2.16 Ovadiah
^[963] Bahir 197
^[964] Living with Moshiach, Rabbi J. Immanuel Schochet, p. 40.
^[965] Numbers 24:17
^[966] See ‎2.16 Ovadiah 1:18

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