Today, the whole world is going through difficult times. Every nation, citizens of different countries endure hardships caused by crises, unemployment, economic and military conflicts. Natural disasters are becoming more frequent around the world. Inhumanity prevails in today’s consumerist society. The worldwide decadent state of humankind entirely corresponds to the legends preserved in the sacred texts of Judaism.
From their ancient scriptures, Judaists know that the end of days is near. For them, the end times are especially marked by the imminent coming of Mashiach, the predicted Deliverer of the Jewish people and the whole world. The coming of Mashiach, according to the prophets of ancient Israel, differs from other prophets of this religion in the globality of His mission: it concerns not only one people, but all humanity and the consequent renewal of the world. In the legends of Judaism, the anticipated advent of the end of days is a kind of rubicon, a line that divides the world into before and after: before the coming of the Deliverer is the time of chaos, suffering, and falsehood; and after it is the beginning of a new age of peace, harmony, and justice.
Nevi’im (the Prophets) Malachi 3:1:
“Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple; and the messenger of the covenant [in the alternative translation “the messenger of the agreement”], whom ye delight in, behold, he cometh, saith the LORD of hosts.”
In the Talmud, the period preceding the revelation of Mashiach to the world is called “Ikveta de Mashicha,” which means “the footprints of Mashiach.” A footprint, as we know, is an imprint of the movement of someone or something. In other words, it is a consequence of an action (or event) by which we recognize the one who left it. That is, we can recognize the revelation of Mashiach in the world (in the pre-messianic period) by those events through which He (His words and actions), hidden from us for now, leaves an indelible imprint on our spiritual path and the path of many other people in the world.
Today, the signs of the coming of the Deliverer and the end of days are strikingly similar.
In the Sanhedrin tractate 98a, it is said: “If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah.”
The Mishna in the Sotah tractate 49b states the following about the end times:
“In the times of the approach of the Messiah, impudence will increase and high costs will pile up. The concept of “respect” will be distorted (shallow people will be respected). Although the vine shall bring forth its fruit, wine will nevertheless be expensive. A great state will begin to spread idolatry. A clear idea will not be heeded. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. [the alternative interpretation of “ha-emet tehie neederet”: the truth will be split into groups, and each group will think they have the only “truth,” while the truth will be hidden]. The youth will shame the face of elders, elders will stand before minors. A man’s enemies will be the members of his household. The face of the generation will be like the face of a dog.”
The period of Egyptian captivity is usually considered to be the beginning of slavery, hardships, and exile of the Jewish people. The Exodus, accordingly, represents liberation thanks to the prophet Moshe Rabbeinu (Moses) who led the Jews out of Egypt. However, despite expectations, the Exodus did not prove to be the ultimate deliverance. So, now this pivotal event is expected at the end of our era as the final deliverance.
The prophet Moshe, addressing the people before his death, said (Devarim- Deuteronomy 4:30): “After all these things which have been foretold have found you, in the end time, you shall return to the Lord your God, and you will hear his voice.”
The exodus from the Egyptian captivity was not the only time the Jewish people tried to attain ultimate liberation. But in all cases, complete deliverance has not taken place. It is absolutely clear that today’s reality is also still very far from this, and, as they believe in Judaism, the Jewish people are in a state of galut, or exile. So how then, in our time, can we make sure that the hoped-for events of the near future are successful and that the long-awaited final deliverance of the “geula shleima” occurs throughout the world?
Many will be interested to know that the term galut does not mean merely material exile and separation from one’s original place of residence. In many books written by sages, this word is interpreted more broadly: as enslavement or a state of spiritual decline of people. In the books, one finds such terms as galut ha-nefesh and galut ha-shekhina — “the exile of the soul” and “the exile of the Divine Presence”. Therefore, it is not entirely accurate to interpret this term as referring only to the physical exile of people from their land. Rabbi Yaakov-Yosef wrote in his works: “…there are two types of Galut:
(1) the physical Galut among the nations,
(2) the spiritual yetzer ha-ra… and one flows from the other.”
If we look at such broader explanations, we see that the precursor of external disasters, hardships, enslavements, and wars in society is the spiritual decline of people, the human choice towards the evil principle present in every human being: yetzer ha-ra.
One of the names of yetzer ha-ra is “the enemy.” Meaning, inclination to evil, both of an individual and society as a whole; all wickedness and inhumanity are actually the real enemy of people. And if the Jewish people have been in the state of physical galut from the time of their enslavement by Egypt, since the 16th century BC, that is, more than 3,500 years ago, then on a global scale, humanity has been in a state of spiritual galut for 6,000 years. Because exactly 6,000 years ago the consumerist format of relationships between people appeared. It gave rise to the state of Sumer, whose historical successor later became Babylon. That very Babylon — the capital city of insane pridefulness that instigated its kings to say, “I will ascend to the heavenly heights and will be like the Almighty.” That very Babylon which is described in the book of the prophet Ezra (where the Babylonian captivity of the ancient Jews is described) and is the “shameful page” of human history: when people with a consumerist mindset enslaved nations and turned free Jews into their slaves. Precisely 6,000 years ago, when society switched to the consumerist format of relationships, troubles and wars began in the world. Before that, people existed peacefully and lived with God. This is evidenced by numerous historical facts.
Yet, why did the loss of the ideal world occur? It is through the choice of people towards spiritual retreat, that is, precisely towards yetzer ha-ra. And for this very reason, the consumerist format subsequently emerged in society. According to legends, the final deliverance for all of society will be its return to a state of complete perfection — the advent of the Ideal Society. And it will be possible after the appearance of Mashiach before humanity, the subsequent transitional period, and the renewal of the whole world.
The times of the Golden Age are described in the Tanakh in the following way:
Tehillim (Psalms) 72:7: “In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.”
Tehillim (Psalms) 72:16: “There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.”
Yeshayahu (Isaiah) 11:9: “They shall neither harm nor destroy on all My holy mount, for the land shall be full of knowledge of the Lord as water covers the sea bed.”
Based on the interpretations of the scriptures by many sages of Judaism, when Mashiach comes, He will unite the chosen people, bring them back to the Promised Land (for Jews it is Eretz Israel, the land of Israel). He will return Jerusalem, rebuild the Temple in Jerusalem, restore the veneration and study of the Word of God (in Judaism, it is the Holy Torah) and establish God’s authority in the whole world. There will be “geulat aharit ha-yamim” — redemption at the end of days and the final renewal of the world. These events will remove people’s inclination to evil — yetzer hara. The present social order built on war and violence will be changed, and everything evil will be eliminated.
As they say in Judaism, “Yerushalayim is primarily the Temple, while there is no Temple nowadays.” According to the book of Rabbi Judah Loew ben Bezalel “Netzach Yisrael” (The Eternity of Israel, 16th century) the main “functions” of the Temple are to be the receptacle of the Shekhina and to unite the chosen people. The term Shekhina (also spelled Shekhinah, Shechina, or Schechina) in Judaism means the presence of God. This term was used in the context of describing the holy of holies of the tent of meeting and the Jerusalem temple, meaning, describing a specific material place, but it has another meaning as well.
In the Talmud and Rabbinic literature, it is the Divine presence, one of the names of God. The concept of Shekhina is associated with the image of light: “The radiance of Shekhina strengthens the angels in heaven and the righteous in Olam Ha-Ba.” By the way, Olam Ha-Ba is another name for the world to come, which is supposed to come after the transitional period, the Messianic times — “yemei mashiach.” Shekhina is also used with the word wings — “under the wings of the Shekhina.”
The religious philosopher, theologian Nachman Krochmal interpreted Shekhina as a pure spiritual power. The German-Jewish idealist philosopher Hermann Cohen Maimonides (also known as Rambam — Jewish philosopher, Talmudic theologian), defined Shekhina as “absolute rest—the eternal ground for motion.”In the earliest work of the Kabbalah, Sefer ha-Bahir (translated as The Book of Illumination), Shekhina (or Malchut) is described as a princess, a daughter, and the feminine aspect. In Jewish encyclopaedias, we can also find similar information: “the Shekhina is the feminine divine aspect”; “the source of the created world and the power that sustains it”; “it is the conductor of the Divine light that preserves the entire created world.”
Thus, the Temple in the original sense is the receptacle of God, the receptacle of the source of Divine light, His pure spiritual power that both creates the worlds and sustains them (there is a reason why this power is described as the feminine aspect). What is it supposed to be then? What kind of Temple is it? Is it a coincidence that the real Temple will be restored with the coming of the Messiah? In Judaism, there is a view that the Temple will be supernaturally restored by Mashiach. Accordingly, the Temple itself will not be a material place, but an invisible abode of this pure creative spiritual power. But why then is it specified that the Temple must be in Yerushalayim?
Bereshit Rabba (tractate on the Book of Genesis) says that Yerushalayim is a combination of two names: Yireh and Shalem. It is believed that the inhabitants of this place had protection and connection with the Almighty, existed under His watch and lived in peace and unity. So, this place got its name based on the special lifestyle of that society, the perfect life of people in peace, harmony, and unity with the Almighty. And in order to return Yerushalayim and to come closer to rebuilding the Temple, we must, first and foremost, gain love for one another and love for the Almighty, so that when the Deliverer is revealed, we can be worthy of God’s Temple and the New Yerushalayim, which will be the entire renewed world. For it is not a matter of geographical location, but of people who lived there. And in the future, according to legends, after the renewal and purification, all of humanity will be exalted, ascend spiritually and become the receptacle of the Shekhina. In this context, we return to the subject of the attainment of the Promised Land and the coming of geulah shleimah.
As it is generally believed, the return of the Jewish people to the Promised Land is a return to Eretz Yisrael (let us call it a geographical or physical return). But since the final liberation will not concern just one nation, but the entire world, therefore for all humankind the attainment of the promised land will not refer to a geographical location. Just as the term galut has a more global understanding on a civilization-wide scale and means spiritual rather than physical exile, so the return to the Promised Land for all humankind would be a change in society itself, its way of life, as it was before the consumerist format 6,000 years ago, when there was the Ideal Society throughout the world.
A Judaist who studies Torah, Tanakh and Talmud, trying to deeply understand these holy scriptures and grasp what the prophets desired and, first and foremost, what the Almighty wanted to convey to people, considers the holy scriptures of Judaism as literally as possible and, correspondingly, only in relation to the destiny of the Jewish nation. This is not surprising because the entire Torah and the whole Tanakh are actually built on the past of the Jewish people, on their destiny and their hardships. Certainly, if lines of the scriptures are perceived literally and the experience of the described past is applied to a possible development of the future events, the fact of exceptionality and chosenness of the Jewish nation is logical and natural. But on the other hand, in the Tanakh, it is said that God is the God of all nations, of everyone whom He created, of all righteous people, and that Mashiach will come to all people.
Yeshayahu (Isaiah) 2:4: “Thus He will judge among the nations and arbitrate for the many peoples, And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not take up sword against nation; They shall never again know war.”
Tehillim (Psalms) 72:11: “Let all kings bow to him, and all nations serve him.”
Tehillim (Psalms) 72:17: “May his name be eternal; while the sun lasts, may his name endure; let men invoke his blessedness upon themselves; let all nations count him happy.”
Tehillim (Psalms) 72:19: “Blessed is His glorious name forever; His glory fills the whole world. Amen and Amen.”
In the Talmud, it is said that when Mashiach comes the problems of Jews will be solved. Meanwhile, taking into account the Tanakh legends (including the aforesaid), as well as other verses of the Talmud, the problems of all nations and the entire world will be solved. Everyone knows that in the consumerist format people are enslaved, the power of a few over the majority predominates everywhere, and human life is devalued everywhere. The advent of Mashiach will mark the forthcoming deliverance, first of all, from the consumerist format. After all, the consumerist format is exactly the main opponent of any human benefit.
Nonetheless, Moshe Rabbeinu came precisely to the Jewish people and heralded God’s will exactly to them. Does the present-day situation contradict that? No, it does not. As a matter of fact, at that time Jews were dependent on Egyptians, and many of them deviated from One God. Hence, Moshe came in order to lead the oppressed people out of captivity and to remind people who had deviated from the Almighty of who their God was. However, this lays chosenness on them in the sense of responsibility towards the Almighty and the important mission towards the entire humanity. That is the reason why many ancient sages said that at the end of the days the Jewish nation should help Mashiach change the rest of the world and be an example for all other nations.
The Tanakh is certainly one of the most ancient historical sources. It describes historical events and contains essential legends of the past and predictions of the future. The Truth has been preserved therein. However, when interpreting the Tanakh, it is necessary to consider another important factor such as vowel signs (niqqud) and cantillation marks. In fact, in the original Hebrew writing, vowels were not designated.
The only recognized edition of the ancient texts of the holy Tanakh is the Masoretic Text. Texts that were non-standard for this edition were gradually destroyed. Despite the antiquity of events described in the Tanakh, the Masoretic Text itself, in the form we know it, was finally established in the 10th century AD. This very version was actively spread afterwards. It was accompanied by special remarks by the Masoretes so that this version would be copied without alterations. There is also an earlier proto-Masoretic text of the Tanakh discovered in Qumran. Yet, unlike the Masoretic version officially recognized by the Judaists, in addition to other discrepancies, the Qumran texts do not contain vowel signs (niqqud) and cantillation marks.
Various niqqud systems for the Hebrew language were developed in the Middle Ages, including the Tiberian vocalization. The latter was created and applied in the 6-7th centuries AD by the Tiberian Masoretes (Jewish scholars), and precisely this niqqud system, along with cantillation (i.e., intonation) marks, is used for the Jewish writing. Just think of this: we rely on the meaning that is formed by the system of vowel signs and intonational stress marks which were ultimately formed only at the end of the previous millennium, while the supposed events took place long before that — more than one millennium BC, meaning, much earlier than two thousand years ago. Naturally, in such a case the risk of distorting the essence is rather high. Although those very Qumran manuscripts are much closer to the described events in time (3rd century BC — 1st century AD), their time gap is still more than one millennium.
Prophets know both the past and the future. Their wisdom is immense. They know how to convey the Truth to descendants despite all the peripeteia that would overtake the Truth during centuries and millennia. Prophets are aware of the dual nature of a human. They know the unreliability and even falsity of human consciousness, mind and memory, the presence of misunderstandings and various interpretations among people. They know all the contrivances of yetzer ha-ra. In order to explain the Truth and, at the same time, to safeguard it against distortions, they present it in understandable examples, events that happened, associations and parables, allegories and comparisons, being aware that after many centuries and millennia the situation in the world will be different and people will be different, but it is necessary to preserve the essence to the utmost. Of course, nowadays, in the 21st century, it is wrong to literally perceive what happened two, three, four millennia ago or even earlier and what was recorded thousands of years later.
Extract from the book Da’at Tevunot by rabbi Moshe Chaim Luzzatto: “…the sages say (Sifrei HaAzinu 32:2), “Always have the words of the Torah in your hand, the generalizations and not the details”.”
At the beginning of this article, there was an extract from the Sotah tractate (49b) where the signs before Mashiach’s advent were described: “ha-emet tehie neederet — the truth will be split into groups, and each group will think they have the only “truth,” while the truth will be hidden.” However, when Mashiach comes, there will be purification and renewal of the world. We encounter this many times in the Tanakh, in the Nevi’im (Prophets) section. Everything will be purified, including religions. The language by means of which peoples communicated with the Lord before that time will be purified; it will be pure and one for all so that all peoples are able to call God’s Name unanimously and serve Him in unity:
Zephaniah 3:9: “For then I will make the peoples pure of speech, so that they all invoke the Lord by name and serve Him with one accord.”
Malachi 3:3: “He shall act like a smelter and purger of silver; and he shall purify the descendants of Levi and refine them like gold and silver, so that they shall present offerings in righteousness.”
Chapter 34 of the Book of Ezekiel says that with the advent of Mashiach no more mediators will be needed between the Lord and His faithful devotees, and He Himself will pasture His flock. Some extracts are presented below:
“(4) You have not sustained the weak, healed the sick, or bandaged the injured; you have not brought back the strayed, or looked for the lost; but you have driven them with harsh rigor.”
“(8) As I live — declares the Lord God: because My flock has been a spoil — My flock has been a prey for all the wild beasts, for want of anyone to tend them since My shepherds have not taken thought of My flock, for the shepherds tended themselves instead of tending the flock — (9) hear indeed, O shepherds, the word of the Lord: (10) Thus said the Lord God: I am going to deal with the shepherds! I will demand a reckoning of them for My flock, and I will dismiss them from tending the flock. The shepherds shall not tend themselves any more; for I will rescue My flock from their mouths, and it shall not be their prey. (11) For thus said the Lord God: here am I! I am going to take thought for My flock and I will seek them out. (12) As a shepherd seeks out his flock when some [animals] in his flock have gotten separated, so I will seek out My flock, I will rescue them from all the places to which they were scattered on a day of cloud and gloom.”
“(25) And I will grant them a covenant of friendship. I will banish vicious beasts from their land, and they shall live secure in the wasteland, they shall even sleep in the woodland. (26) I will make these and the environs of My hill a blessing.”
Interesting information is provided in the book Da’at Tevunot. Its author, rabbi Moshe Chaim Luzzatto under the pseudonym of Ramchal (a kabbalist, rabbi and philosopher who lived in the early 17th century), repeatedly refers in his book to the Babylonian Talmud, in particular in Sanhedrin tractate. According to it, there are two times in the existence of the world. The present world is a time of work when evil inclination (yetzer ha-ra) has power. It is predicted to exist for 6,000 years. During this period, to fulfill the commandments of the Almighty, a person must overcome the inclination to evil in himself. At the turn of the seventh millennium, the resurrection of the dead is expected, followed by a time of transition from this world to the future world. Then humankind will ascend to the level where the first man was before sin — it will be the time of retribution.
The sixth millennium is considered within the time frame of 5001-6000. It is interesting that according to the Jewish calendar the end of the sixth millennium is now — 5781-5782. Is it a coincidence that the consumerist format dominating society today has also existed for 6,000 years and is coming to its end? What is also interesting is that the consumerist format is actually the consequence of the dominance of the evil nature, evil actions, and low bestiality in people.
Reading legends of the past and comparing them with the realities of the present, you are amazed at how accurately sages of the past knew about the future and how accurately they conveyed the essence. Even if the words and terms differ from era to era, how else could they have described in such detail what will happen after millennia and what we have the opportunity to observe nowadays?
According to the book Da’at Tevunot, in the renewed world, people will have bodies that will be tangible as before. But any matter, including the body, and any material needs will no longer have power over a person. The soul will be primary and predominant in human beings. Their renewed state will be like wings.
A short excerpt from the book Da’at Tevunot:
“They (sages) have said further about the seven-thousandth year (ibid. 92a): “What do the righteous do? The Holy One, Blessed be He, fashions wings for them and they hover above the waters… as it is written (Isaiah 40:31): ‘And those who hope in the Lord will be regenerated in strength.’”
I consider it necessary to emphasize the words about the seven-thousandth year as the time of transition to the Ideal Society. After all, as of today, the only possible transition from consumer society to an ideal elevated world, where there will be the power of the Almighty, justice and love, is the construction of the Creative Society, speaking modern language. The Creative Society is exactly a transition stage, a connecting bridge on the way of eradication of beastly baseness in people, which humanity has accumulated over the period of the consumerist format.
What is the Creative Society? Its very structure is clear and close to every person, no matter how differently it was called over centuries. The Creative Society is actually that society which every reasonable person dreams of living in. As a matter of fact, each of us wants to live in peace and love, to feel confidence in tomorrow and have a guarantee of full safety and freedom.
The 8 Foundations of the Creative Society represent major guidelines for society where the life of every person has the highest value. It is the only possible society in which wars, violence, hunger, poverty, and diseases will end. It’s a society of freedom and equal rights for all people. Construction of the Creative Society guarantees free provision for all basic needs, wellbeing and an opportunity of self-fulfilment to every person on earth.
The Creative Society is a society in which low qualities will be restricted and inhuman actions will be eliminated, while the best human qualities will be promoted. Spiritual and moral values will prevail. In the Creative Society, everyone will feel free and happy. Only in the Creative Society, people will stop being beasts and will recall that they are human beings. Therefore, the organization of solely such a society is that transitional stage which enables our civilization to develop to the level where it will subsequently attain the ideal world, the world the Prophets dreamed of.
After all, the time of transition to the ideal world is precisely mentioned in the legends of Judaism. This is the world the Judaists expect so much — the world of retribution and elevation, of deliverance and liberation! It is the world where all people will be in close connection with their Creator. It is the world of justice, happiness, deliverance from sorrow and grief, both for the entire Jewish people and for all of humanity. The coming of an age of justice and peace for all humankind is the most important sign of the advent of true Mashiach and a confirmation of the right direction.
I was deeply touched by the words I heard on ALLATRA TV International YouTube channel in The Signvideo with the participation of Igor Mikhailovich Danilov:
“…we can change a lot, friends. And in this is really our chosenness, the chosenness of today, of these times — we can if we want to. And do you know what is interesting? We can do it if we find common language with one another, if we begin to understand each other, and if we really want this, instead of seeing rivals in each other or envy someone, or something else. Let’s just roll up our sleeves, go ahead and make our world such as we want to see it.”
In the aforesaid book Da’at Tevunot, five conditions of the world are mentioned. Among these five conditions, Judaists note that our world is in the second condition because the Jewish people have not seen Mashiach yet. Hence, in understanding of Judaists, the present-day era is a period prior to the disclosure and action of Mashiach. The next conditions of the world already reveal what the world will be like when the Deliverer is disclosed, and how people will explore it. The book says that this process will precisely occur in a practical way, by means of comprehension and knowledge, and without any doubt. This relates to the fourth condition of the world. The next fifth condition is a period of purification and elevation of the essence of a human and humankind.
Extract from Da’at Tevunot:
“…The fourth condition is God’s being revealed to all of his creations by the way of knowledge and conceptualization; not by wonders but by God’s glory being seen and attained through an abundance of knowledge but it shall be confirmed through knowledge and perception, as in the case with all the prophets and all of the angels who recognize God through their power of perception. And this is a clear, true knowledge, which is not subject to any doubts. So that belief will not depend upon wonders, a state in which some doubt concerning the wonders breeds confusion in the belief itself; but the knowledge will be clear, the result of vision and perception, and not subject to any doubt whatsoever. But there are ascents in the nature of man; and in accordance with the ascent of his nature and its refinement, so will he grow in perception and knowledge. This is evident. And this, in general, is the fifth condition, the time of the ascents, the ascent of man’s nature and his perception… But once they have been revealed, this justice has been recognized. From that point on there is only addition and ascent, these ascents taking place after the first revelation. For the Holy One, Blessed be He, will then refine the nature of man, and in accordance with that refinement there will be revealed to them additional revelations of the Blessed One’s glory and greatness.”
If we carefully read the foregoing information and compare it to what is happening nowadays, we observe that this cognition occurs precisely as it is said in the description of the fourth condition: an opportunity for a human being to approach the Almighty by means of knowledge and comprehension. Today, every person has an opportunity to elevate himself to the fifth condition without mediators, residing in a personal connection with the Lord. As we can see, what the prophets foretold us is coming true.
In Isaiah 11:2, it is said about the Deliverer that “The Spirit of the Lord will rest on him — the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge.” Rambam says that Mashiach will possess a special perception and understanding of the world, which exceeds natural ways of cognition. In the same Chapter 11 of Isaiah the following is said:
“…(3)He will not judge by what he sees with his eyes, or decide by what he hears with his ears; (4)but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5Righteousness will be his belt and faithfulness the sash around his waist.”
In Isaiah 52:7, we read that it will be a messenger of peace, good, and salvation:
“How beautiful on the mountains are the feet of the messenger who brings good news, the good news of peace and salvation.”
Judging by the traces of actions in the world, the era of Mashiach has already come, and He is in the world. The choice is up to us whether we will be faithful to the Lord and the true prophets or the opinions of ordinary people (although the latter might be authoritative, but their authority is among people, but not before God). Despite the fact that the era of Mashiach has come, the long-awaited transition to liberation depends on each of us and our devotion to the Almighty. Our chosenness is, first and foremost, our responsibility towards the Almighty. So let us be worthy of that.
Just like before a bright dawn the world goes through a pitch darkness, in the same way the forces of evil become more violent before their end. Time has come for purification of the world, revival of humanity, purification of religions, establishment of the truth and justice. The long-awaited deliverance is approaching. Everyone feels the great changes. The only question is whose side you choose to be on and which events you promote by your choice! You are the one to choose!