(יא) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהֹוָ֖ה אֶל־עׇנְיֵֽךְ׃
(יב) וְה֤וּא יִהְיֶה֙ פֶּ֣רֶא אָדָ֔ם יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כׇל־אֶחָ֖יו יִשְׁכֹּֽן׃
(11) The messenger of יהוה said to her further, “nehold, you are pregnant and shall bear a son; you shall call him Ishmael, for יהוה has paid heed to your suffering.
(12) He shall be a wild ass of a person; his hand against everyone, and everyone’s hand against him; he shall dwell alongside of all his kin.”
(יב) וְהוּא יְהֵא מָרוֹד בֶּאֱנָשָׁא [...]:
(12) He will be a wild, uncivilized man [rebel against people] [...]
(א) פרא אדם. חפשי בין האדם. [...]
(1)He will be free among men. [...]
As a wild ass is. No one controls the wild ass or places a burden on him. Similarly Ishmael shall be a free and uncontrolled person.
While Yishmael is by his nature unrestrained, in contrast Yitzchak embodies the trait of Gevurah, restraint. This is alluded to in his name, יצא חוק - law will emerge.
(א) פרא אדם [...] והנכון כי פרא אדם סמוך שיהיה איש פרא למוד מדבר יצא בפעלו משחר לטרף ויטרוף הכל והכל יטרפוהו והענין על זרעו שיגדל ויהיו להם מלחמות עם כל העמים [...]
(1) [...] The correct interpretation is that pere adam is a construct form, meaning that he will be a wild-ass man accustomed to the wilderness, going forth to his work, seeking for food, devouring all and being devoured by all. The subject pertains to his children who will increase, and they will have wars with all the nations. [...]
Shoresh of פר
Why פרא אדם, it should be ארם פרא?
פרא is the noun - Yishmael is a wild donkey who is human-like, not a human who is like a wild donkey.
מקובלנו שכל הנכתב בתורה לא נכתב לשעה, כי אם לדורות. כך גם דברי התורה על ישמעאל "והוא יהיה פרא אדם" נאמרו לנצח, גם אם נראה כי ישנם מבני ישמעאל שירבו השכלתם ונמצא בהם עוסקים במקצועות מכובדים ונחוצי השכלה, כגון שיהיו מהם עורכי דין או רופאים, תמיד ישאר בהם בסיס זה של "והוא יהיה פרא אדם".
מי יודע מה פרא אדם זה מתעדת לעולל לעם ישראל"...
Chafetz Chaim (quoted in Neot Deshe by R' Shmaya Eliezer)
It is our tradition that everything which is written in the Torah is not written for a certain time, but rather for all generations. So too the words of the Torah regarding Yishmael, "and he shall be a wild-ass of a man", were said eternally. Even if we see that there are those amongst the children of Yishmael who increased their intellect, and if we find among them those who work in respectable professions and in [fields] requiring intellect, for example were some of them to be lawyers or doctors, will always remain in them this basis of "and he shall be a wild-ass of a man". Who knows what this wild-ass of a man ... to inflict on the Nation of Israel...
(ה) אֽוֹיָה־לִ֭י כִּי־גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־אׇהֳלֵ֥י קֵדָֽר׃ (ו) רַ֭בַּת שָֽׁכְנָה־לָּ֣הּ נַפְשִׁ֑י עִ֝֗ם שׂוֹנֵ֥א שָׁלֽוֹם׃ (ז) אֲֽנִי־שָׁ֭לוֹם וְכִ֣י אֲדַבֵּ֑ר הֵ֝֗מָּה לַמִּלְחָמָֽה׃
(5) Woe is me, that I live with Meshech, that I dwell among the clans of Kedar.
(6) Too long have I dwelt with those who hate peace.
(7) I am all peace; but when I speak, they are for war.
(א) משך. שם אומה ונזכרת בתורה וקדר הם ממלכות ישמעאל ורוב הגולה המה ביניהם:
[...] and Kedar, they are the kingdoms of Yishmael [...]
(יג) וְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם׃
(13) These are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the first-born of Ishmael, Kedar, Adbeel, Mibsam,
אגרת תימן
אויה לי כי גרתי משך שכנתי עם אהלי קדר וראו איך זכר קדר משאר בני ישמעאל לפי שהמשגע הוא מבני קדר כמו שהוא מפורסם מיחוסו
Iggeret Teiman
God has hurled us in the midst of this people, the Arabs, who have persecuted us severely, and passed baneful and discriminatory legislation against us, as Scripture has forewarned us, "Our enemies themselves shall judge us" (Deuteronomy 32:31). [...] "Woe is me, that I sojourn with Meschech, that I dwell beside the tents of Kedar." (Psalms 120:5). Note the distinction between Kedar and the children of Ishmael, for the Madman (Muhammad) is of the lineage of the children of Kedar, as they readily admit.
(ט) וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃ (י) וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃
(9) Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing (מְצַחֵֽק). (10) She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.”
(א) הנסיון התשיעי, נולד ישמעאל בקשת ונתרבה בקשת שנ' ויהי אלהים את הנער ויגדל ונטל קשת וחצים והיה יורה אחר הפנות וראה את יצחק יושב לבדו וירה חץ להרגו וראה זה הדבר שרה [...] שנ' ותאמר לאברהם גרש את האמה הזאת ואת בנה כי לא יירש בן האמה הזאת עם בני עם יצחק.
(1) The ninth trial (was as follows): Ishmael was born with (the prophecy of the) bow, and he grew up with the bow, as it is said, "And God was with the lad, and he grew … and he became an archer" (Gen. 21:20). He took bow and arrows and began to shoot at the birds. He saw Isaac sitting by himself, and he shot an arrow at him to slay him. Sarah saw (this) [...] "And she said unto Abraham, Cast out this bondwoman and her son" (Gen. 21:10).
[...] והחיה הרביעית הנראה הוא מלכות ישמעאל [...]
And as for the fourth beast, it appears that this is the Kingdom of Yishmael [...]
(א) פרא אדם. [...] והנכון בעיני שיהיה בין האדם כפרא שינצח הכל בכחו ואחר כך ויד כל בו. וכן מפורש בדניאל כי היא החיה הרביעית:
(1)[...] In my opinion its interpretation is: he will be as a wild ass among men; i.e., he will overcome men. However, ultimately "every man’s hand (shall be) against him". [At first Yishmael will prevail, however, ultimately he will be defeated.] This is clearly stated in the book of Daniel, for the fourth beast described therein [refers to the kingdom of Yishmael].
If so, why is Yishmael not included in the Four Kingdoms who will rule over Israel?
(לז) ויש בני אדם שואלים, והיכן רמז מלכות ישמעאל, שהיא מלכות רבתא ותקיפא. ותשובת שאלה זאת מה שלא זכר מלכות ישמעאל, כי לא יחשב הכתוב רק המלכות שקבלו מלכות קדישין עליונים, שירשו מלכות ישראל וכוחם, והם אלו ד' מלכיות. ואם לא שבטל מלכות ישראל, לא הגיע להם המלכות. אבל מלכות ישמעאל לא ירש כחו מן מלכות ישראל, כי כחו ותוקפו נתן לו השם יתברך בפני עצמו, בשביל שהיה מזרע אברהם, והשם יתברך אמר (בראשית יז, כ) "ולישמעאל שמעתיך", והנה נתן השם יתברך כח ותוקף לישמעאל בפני עצמו. ומזה אין מדבר כאשר מזכיר אלו ד' מלכיות, רק אשר ירשו כח ותוקפם של ישראל, ובסוף יחזרו הם המלכות לישראל.
(37) There are people who ask, where is the allusion the empire of Yishmael, which is the most grand and fierce empire. And the answer to this question of why the empire of Yismael hasn't been mentioned, is because scripture only considers the empires which receive the holy and exalted dominion, that they inherited the dominion of the kingship of Yisrael and their power, and those are these four empires. And if the Kingship of Israel had not been nullified, Kingship would not have reached them [(i.e. the dominion of the four Empires: Babylon, Persia, Greece, and Rome, was directly inversely related to the demise of the Jewish empire)]. Whereas the empire of Yishmael did not inherit its power from the Kingship of Israel, for its power and their might were given to it by Hashem be Blessed unto itself, because it is of the seed of Avraham, and Hashem be Blessed said (Bereshit 17,20) "And as for Yishmael, I have heeded you". And behold Hashem be Blessed gave power and might to Yishmael because of itself, and from this it doesn't speak when we mention these four empires, only since they inherit power and their might from Israel and in the end they will return dominion to Israel.
(יא) אמר בלעם, משבעים לשונות שברא הב"ה בעולמו לא שם שמו לאחד מהם אלא לישראל הואיל והשוה הב"ה שמו של ישמעאל לשמו של ישראל אוי מי יחיה בימיו, שנ' אוי מי יחיה משומו אל.
(11) Balaam said: Of the seventy nations that the Holy One, blessed be He, created in His world, He did not put His name on any one of them except on Israel; and since the Holy One, blessed be He, made the name of Ishmael similar to the name of Israel, woe to him who shall live in his days, as it is said, "Alas, who shall live when God establishes him?" (Num. 24:23).
The fourth and final galus is Edom. The 10 teeth described in the verse correspond to 10 kingdoms (kingdom of Spain, Hungary, Russia...). The 10th kingdom is the Kingdom of Yishmael, who will reign in Yerushalayim.
(1) A song of ascents. Of David. Were it not for the LORD, who was on our side, let Israel now declare, (2) were it not for the LORD, who was on our side when men assailed us, (3) they would have swallowed us alive in their burning rage against us; (4) the waters would have carried us off, the torrent would have swept over us; (5) over us would have swept the seething waters. (6) Blessed is the LORD, who did not let us be ripped apart by their teeth. (7) We are like a bird escaped from the fowler’s trap; the trap broke and we escaped. (8) Our help is the name of the LORD, maker of heaven and earth.
"You already know that the exiles are four: Babylonia, Persia, Greece, and Rome (which stretched out from the 2nd temple destruction and apparently ended with the Holocaust.) However, the Jewish people are destined further in the end of days to be in the exile of Yishmael, as mentioned in Pirkei D'Rebi Eliezer, and in the Midrashim of our Rabbis, and in the Zohar end of Parsha Lech Lecha.
Behold, while in the fourth exile, they will say (verse 1) "If it had not been for the L-RD who was for us', Israel will say;", which means now in these four exiles we would have been destroyed completely, as he says afterwards "Then they had swallowed us up alive" (verse 3). And expound the verse as if it says "Israel will say 'if it had not been for the L-ord'", which means, now during these four exiles. But there is an additional fifth and final exile for all of them and which is harder than all of them. And this is the exile of Yishmael, who is called "Pereh Adam" ("A wild donkey of a man"), and he is not compared to a beast (like the other 4 exiles).
Then Israel will call out in a different manner, which is (verse 2) 'If it had not been for the L-ORD who was for us, when a man (Adam) rose up over us'. (the "man" refers to Yishmael, who is the "Pereh Adam"), because being that he is a man due to being the son of Avraham, and therefore he has the merit of his forefather, as we find, (Avraham praying for Yishmael to G-d): "would that Yishmael live before You (Bereishis 17:18)", and he also has the merit of the Mila (circumcision). Due to this also, he is called "Adam", therefore his exile is harder than the other four kingdoms, as our Sages have said: "Because for this he is called Yishmael, that in the future Yisrael will scream out, tremendous screams in the days of his exile, and the 'Yishma' - 'El' (G-d will hear), and will answer them.
And since other nations always had some form of rulership on other (smaller nations), unlike Yishmael, who dwelled alone in the deserts, and who would not deal with other nations...And afterwards Yishmael will rise and become king over the entire world, and over Yisrael. And this is what is meant by "when a man rose up over us" (verse 2), similar to what is said in the Zohar on the verse "a new king rose up" (Shmos 1), because at first he was lower than all the nations and now he rose to Kingship...
And this is what Israel will say then "If it had not been for the L-ORD who was for us, when a man (Adam) rose up over us", which is Yishmael, "Then they had swallowed us up alive" (verse 3), which means then during the fifth exile it will be different than all that passed over us. Because they will want to swallow us alive , in the manner of "and the sheathes swallowed them", (Bereishis 41:24), "and it was not noticeable that they were inside them", because G-d forbid, when their wrath will be kindled against us, they will desire to erase the name Yisrael from under the heavens, like something which is swallowed, whose existence is no longer noticeable at all, and as if it never existed.
Unlike the other four exiles which are referred to "Then the waters had overwhelmed us" (verse 5), because their exiles are easier and we were compared to one who was overwhelmed by water but his body still exists, and was not swallowed up completely.....
...and he will cause suffering to Israel, great and terrible sufferings, such that none like these had ever been seen, and we will not know what to do. And we will have no other hope than to trust in His great Name to save us from his hand. And this is what is meant in verse 8, "Our help is in the name of the L-ORD, who made heaven and earth. Which means who made heaven and earth for the sake of the Torah and Yisrael who as in the verse "if not for my covenant day and night (study of torah), I would not have appointed the ordinances of heaven and earth (Yirmiyahu 33:25)". Therefore He is forced to help us from their hands, and redeem us a full future redemption, in order that there will be a purpose for the existence of heaven and earth."
Then there shall be a time of distress over Israel such as which has never occurred against them from the time they became a nation until this time, this is the 'little horn' [a reference to Daniel 7:8] which comes from the Kingdom of Yishmael, which will cause them [Israel] great distress...
וּבְנֵי יִשְׁמָעֵאל (ישראל) זְמִינִין בְּהַהוּא זִמְנָא לְאַתְעָרָא (עליהון) עִם כָּל עַמִּין דְּעַלְמָא לְמֵיתֵי עַל יְרוּשָׁלֵם דִּכְתִיב, (זכריה י״ד:ב׳) וְאָסַפְתִּי אֶת כָּל הַגּוֹיִם אֶל יְרוּשָׁלַים לַמִלְחָמָה וְגו'.
And the Children of Yishmael are destined in that time to rise up along with all the nations of the world to come to Jerusalem, as it is written: 'and I will gather all the nations to Jerusalem for war...'
רמ"ק על הזהר דף ל"ב
ויזדמנו כולהו עממיא ויעשו עצת שלום בינהם, ויתהפכו לישראל להשמיד, מפני שהקימו להם מלכות ותהא עת צרה ליעקב, אומנם לא יבואו לשבר, אלא ממנה יוושע.
Ramak on Zohar, Vayera 32
And all the nations will appear [against Jerusalem] and they will make peace amongst themselves, and they will turn against Israel to destroy them, since they will have set up for themselves a sovereign kingship (the State of Israel with its capital Jerusalem). And it will be a time of distress for Jacob, however they will not come to be broken, but rather from this they will be redeemed.
(ה) וַוי עַל הַהוּא זִמְנָא, דְּאִתְיְלִיד יִשְׁמָעֵאל בְּעָלְמָא, וְאִתְגְּזַר. מַה עָבֵד קוּדְשָׁא בְּרִיךְ הוּא, אַרְחִיק לְהוּ לִבְנֵי יִשְׁמָעֵאל, מִדְּבֵקוּתָא דִּלְעֵילָּא, וְיָהַב לְהוּ חוּלָקָא לְתַתָּא בְּאַרְעָא קַדִּישָׁא, בְּגִין הַהוּא גְּזִירוּ דִּבְּהוֹן.
(ו) וּזְמִינִין בְּנֵי יִשְׁמָעֵאל, לְמִשְׁלָט בְּאַרְעָא קַדִּישָׁא, כַּד אִיהִי רֵיקַנְיָא מִכֹּלָּא, זִמְנָא סַגִּי, כְּמָה דִּגְזִירוּ דִּלְהוֹן בְּרֵיקַנְיָּא בְּלא שְׁלִימוּ. וְאִינּוּן יְעַכְּבוּן לְהוֹן לִבְנִי יִשְׂרָאֵל לְאָתָבָא לְדוּכְתַיְיהוּ, עַד דְּאִשְׁתְּלִים הַהוּא זְכוּתָא דִּבְנֵי יִשְׁמָעֵאל.
(ז) וּזְמִינִין בְּנֵי יִשְׁמָעֵאל, לְאַתְעֲרָא קְרָבִין תַּקִּיפִין בְּעָלְמָא, וּלְאִתְכַּנְּשָׁא בְּנִי אֱדוֹם עָלַיְיהוּ [...]
[...] וִישֵׁיצֵי לִבְנֵי יִשְׁמָעֵאל מִינָהּ, וְיִתְבַּר כָּל חֵילִין דִּלְעֵילָּא וְלָא יִשְׁתְּאַר חֵילָא לְעֵילָּא עַל עַמָּא דְּעָלְמָא, אֶלָּא חֵילָא דְּיִשְׂרָאֵל בִּלְחוֹדוֹי.
Woe to the time when Yishmael was born in the world, and was circumised. What did God do, He distanced the Children of Yishmael from dveikus to the One Above, and He gave them a portion below in the Holy Land, [as a reward for] their circumcision.
And in the future the Children of Yishmael will come to rule over the Holy Land for a long time, at a time when it will be desolate of everything, just as their circumcision is empty without completeness. And they will hold back the Children of Israel from returning to their place, until the zchus of the Children of Yishmael has been entirely paid out.
And the Children of Yishmael will in the future wage large wars against the world, and the Children of Edom will gather against them... and Children of Yishmael will be destroyed from the land [...] and there will not remain any power above over [...] Israel, besides the power of Israel alone.
And Rabba bar bar Ḥana said: I have seen a certain frog [akrokta] that was [as large] as the fort [akra] of Hagronya. And how [large] is the fort of Hagronya? [It is as large as] sixty houses. A snake came and swallowed [the frog]. A raven came and swallowed the snake, and [flew] up and sat in a tree. Come see how great is the strength of the tree, [which could bear the weight of that raven]. Rav Pappa bar Shmuel said: If I had not been there and seen this, I would not believe it.
(יג) ועוד היה ר' ישמעאל אומר, שלשה מלחמות של מהומה עתידין בני ישמעאל לעשות בארץ באחרית הימים שנ' כי מפני חרבות נדדו ואין חרבות אלא מלחמות אחת ביער בערב מפני חרב נטושה ואחת בים מפני קשת דרוכה ואחת בכרך גדול שהוא כבד משניהם שנ' כי מפני כובד מלחמה ומשם בן דוד יצמח ויראה באבדן של אלו ואלו ומשם יבא לארץ ישראל שנ' מי זה בא מאדום חמוץ בגדים מבצרה זה הדור בלבושו צועה ברב כחו אני מדבר בצדק רב להושיע.
(13) Rabbi Ishmael also said: Three wars of trouble will the sons of Ishmael in the future wage on the earth in the latter days, as it is said, "For they fled away from the swords" (Isa. 21:15). "Swords" signify only wars, one in the forest of Arabia, as it is said, "From the drawn sword" (ibid.); another on the sea, as it is said, "From the bent bow" (ibid.); and one in the great city which is in Rome, which will be more grievous than the other two, as it is said, "And from the grievousness of the war" (ibid.). From there the Son of David shall flourish and see the destruction of these and these, and thence will He come to the land of Israel, as it is said, "Who is this that cometh from Edom, with crimsoned garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save" (Isa. 63:1).
ואמר דאתא פושקנצא כו' הוא עורב נקבה והוא מלכות ישמעאל שהוא טמא מצד אמו הגר [...] ואמר דסליק לא"י וכבשה ויתיב שם באילנא דהיינו בזכות אברהם שהבטיחו והפריתי אותו וגו' ונתתיו לגוי גדול שאברהם הוא אילנא דחיי [...] ובידו א"י ורוב הגולה עד בוא יום הגאולה [...]:
A pushkantza came ... this is a female raven, which is the kingdom of Yishmael, which is impure from its maternal side of Hagar. [...] And it written that [Yishmael] will depart to the land of Israel and conquer it. And he will sit there in a tree - that is to say, in the merit of Avraham, to whom it was promised "and I will multiply him [Yishmael]... and I will make of him a great nation", for Avraham is a tree of life. And in [Yishmael's] possession will be the land of Israel and the majority of the lands of the exile until the coming of the Day of Redemption.
(יב) וְאֵ֛לֶּה תֹּלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם׃ (יח) וַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כׇל־אֶחָ֖יו נָפָֽל׃ {פ}
(12) This is the line of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s slave, bore to Abraham.
(18) They dwelt from Havilah, by Shur, which is close to Egypt, all the way to Asshur; they camped (lit. fell) alongside all their kin.
לומר כשיפול ישמעאל באחרית הימים יצמח בן דוד שהוא מתולדות יצחק:
That is to say, when Yishmael falls in the end of days, the son of David [Mashiach] will sprout forth, who is among the offspring of Yitzchak.
(יב) ר' ישמעאל אומ' חמשה עשר דברים עתידין בני ישמעאל לעשות בארץ באחרית הימים, ואלו הן: ימודו הארץ בחבלים ויעשו בית הקברות למרבץ צאן אשפתות ומדדו בהן ומהן על ראשי ההרים וירבה השקר ויגנז האמת וירחק חק מישראל ותרבה עונות בישראל שני תולעת כצמר ויקמל הנייר והקולמוס ויפסל סלע מלכות ויבנו ההרים הערים החרבות ויפנו הדרכים ויטעו גנות ופרדסים ויגדרו פרוצות חומות בית המקדש ויבנו בניין בהיכל ושני אחים יעמדו אליהם נשיאים בגופן ובימיהן יעמד צמח בן דוד שנ' (דניאל ב, מד) וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל.
(12) Rabbi Ishmael said: In the future the children of Ishmael will do fifteen things in the land (of Israel) in the latter days, and they are: They will measure the land with ropes; they will change a cemetery into a resting-place for sheep (and) a dunghill; they will measure with them and from them upon the tops of the mountains; falsehood will multiply and truth will be hidden; the statutes will be removed far from Israel; sins will be multiplied in Israel; worm-crimson will be in the wool, and he will cover with insects paper and pen; he will hew down the rock of the kingdom, and they will rebuild the desolated cities and sweep the ways; and they will plant gardens and parks, and fence in the broken walls of the Temple; and they will build a building in the Holy Place; and two brothers will arise over them, princes at the end; and in their days the Branch, the Son of David, will arise, as it is said "And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed" (Dan. 2:44).