Sefer Zerubavel (Hebrew: ספר זרובבל), also called the Book of Zerubbabel or the Apocalypse of Zerubbabel, is a medievalHebrew[1]apocalypse written at the beginning of the 7th century CE in the style of biblical visions (e.g. Daniel, Ezekiel) placed into the mouth of Zerubbabel,[2][3] the last descendant of the Davidic line to take a prominent part in Israel's history, who laid the foundation of the Second Temple in the 6th century BCE.[1] The enigmatic postexilic biblical leader receives a revelatory vision outlining personalities and events associated with the restoration of Israel, the End of Days,[4] and the establishment of the Third Temple.[1]
Sefer Zerubbabel is extant in a number of manuscript and print recensions. What may be the oldest manuscript copy is part of a prayer book reportedly dated to about 840 CE.[8]
The first publication was in 1519 in Constantinople within an anthology called Liqqutim Shonim.[4] It was reprinted again along with the Sefer Malkiel in Vilna in 1819, and again by Adolph Jellinek in his Bet Ha-Midrasch (1853–77) and S. A. Wertheimer in his Leqet Midrashim (Jerusalem, 1903).[4] The fullest edition of the work was prepared by Israel Levi in his book L'apocalypse.[4]
Because the book gave an unequivocal date (1058 CE) for the return of the Messiah, it exerted great influence upon contemporary Messianic thought.[5] The book is mentioned by Eleazar of Worms[5] and supposedly[4] by Rashi.[5]Abraham ibn Ezra criticized the book as "unreliable."[4]
One edition of the Pirke Hekalot gave a figure of 890 years until the return of the Messiah, making the Messianic year 958 CE, within a decade of the birth of Saadia Gaon.[5] That date perhaps led to a message sent by Rhenish Jews to Palestine inquiring after rumors of the Messiah's advent.[5]
Set after Nebuchadnezzar's destruction of Jerusalem,[2] 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."[1] In the vision he is transported by the angelMetatron to Ninevah, the "city of blood" representing Rome[5] by which the author likely means Byzantium.[1] There he finds in the marketplace a "bruised and despised man" named Menahem ben Ammiel who reveals himself to be the Messiah ben David, doomed to abide there until his appointed hour. Zerubbabel asks when the lamp of Israel would be kindled.[5] Metatron interjects that the Messiah would return 990 years after the destruction of the Temple (approximately 1058 CE).[5]
Five years prior to the coming of Hefzibah,[7] 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.[5] Afterwards, the Messiah ben David will resurrect him.[5] The Sefer Zerubbabel mentions Gog and Armilos rather than Gog and Magog as the enemies.[10]
In the narrative Zerubbabel is led to a "house of disgrace" (a church), a kind of antitemple.[1] There he sees a beautiful statue of a woman (the Virgin Mary).[1] With Satan as the father, the statue gives birth to the Antichrist Armilus.[1] Forces associated with Armilus and the antitemple come to rule over the entire world.[1] But in the end these forces are defeated.[1] The work concludes with Zerubbabel's vision of the descent of the Heavenly Temple to earth.[1] Thus the "form of the eternal house" is revealed; unlike the Second Temple it is made in heaven.[1]
According to Martha Himmelfarb (2002) alongside from a passage in the Tractate Berakhot 2.4 10ff in the Talmud Yerushalmi, dealing with the mother of the Messiah Menahem ben Ammiel, Sefer Zerubbabel is the only early Jewish text to import a mother of the Messiah into Judaism.[11] In the Sefer Zerubbabel Menahem is Menahem ben Ammiel, and his mother is Hephzibah, the same name as the wife of Hezekiah and mother of Manasseh.[12] Hephzibah plays an important role as she finds and uses Aaron's rod.[13]
^ abcdefghijklmnoHimmelfarb, Martha (1998). David Stern and Mark Mirsky (ed.). Rabbinic Fantasies: Imaginative Narratives from Classical Hebrew Literature. Yale University Press. p. 67f. ISBN0-300-07402-6.
^ abcStrack, Hermann Leberecht; Gunter Stemberger (1992). Introduction to the Talmud and Midrash. Markus Bockmuehl (trans.). Fortress Press. p. 327. ISBN0-8006-2524-2.
^ abcdefghijReeves, John C. (2005). Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader. Society of Biblical Literature. pp. 40f. ISBN1-58983-102-0.
^ abcdefghijklSilver, Abba Hillel (2003). "II The Mohammedan Period". History of Messianic Speculation in Israel. Kessinger Publishing. p. 49. ISBN0-7661-3514-4.
^Martha Himmelfarb, The Mother of the Messiah in the Talmud Yerushalmi and Sefer Zerubbabel, in Peter Schäfer (ed.) The Talmud Yerushalmi and Graeco-Roman culture: Volume 3, Tübingen, Mohr Siebeck, 20002, p. 369, "Through the centuries the Virgin Mary has played a central role in Christian piety. Unlike so many aspects of Christianity, veneration of the ...Here I wish to discuss two texts that actually import a mother of the messiah into Judaism, a passage from Tractate Berakhot in the Talmud Yerushalmi and the Hebrew apocalypse Sefer Zerubbabel. As far as I know, these two texts, together with several reworkings of the story from the Yerushalmi that appear in later rabbinic collections, are the only texts to make this daring move. The Talmud Yerushalmi took shape in Roman.."
^Raʻanan S. Boustan From martyr to mystic: rabbinic martyrology and the making of Merkavah Mysticism (Studies & Texts in Ancient Judaism) (9783161487538) Page 107 2005 "Martha Himmelfarb has rightly argued that the figure of Heftsibah, the mother of Menahem son of Ammiel, the Davidic Messiah in Sefer Zerubbabel, "should be understood as a counterpart to the figure of the Virgin Mary in contemporary "
