24 Jun FROM PROPHECY TO REALITY: IRAN, THE WEST, AND THE FINAL CONFLICT

As we witness the
American military
becoming increasingly
involved in the
conflict with Iran, it is
an opportunity to
revisit the ancient
prophetic texts that spoke of these events long
ago. The most well-known of these is the
prophecy of Gog and Magog. In this discussion,
we will explore how developments that were
unimaginable just a generation ago are now
unfolding in a way that appears to align with the
prophecy with striking precision.
Let us begin with the approach of the
Malbim, a renowned commentator who
lived in the 19th century in Eastern Europe.
In his explanation of the prophecy of Gog
and Magog, the Malbim first lays the
foundation by identifying the two opposing
forces: Gog and Magog. He interprets them
as representing two major civilizations—
Christianity and Islam—and explains that
the final war will be a religious one. This
interpretation is particularly striking, as the
major wars of the past few centuries have
largely been fought over territory, power, or
political ideologies. A war driven by deep

religious motivations has been largely absent
from modern history—until now.
The Malbim states explicitly (Yechezkel
chapter 38) that Persia—identified with
modern-day Iran—will lead the Muslim
coalition in the final war. He also writes (in
chapter 32) about the events that will precede
the war and the factors that will trigger it—
an astonishing prediction that no one could
have foreseen just a few generations ago.
According to the Malbim, the timing of this
war will be after the Jewish people have
returned and settled in the Land of Israel—
another prophecy that, a century ago, seemed
far from reality. After all, there is no
precedent in history of a nation being exiled
and then returning to its ancestral homeland.
He further explains that the war’s objective
will be the conquest of Jerusalem, which in
turn symbolizes the conquest of the entire
Land of Israel. Strikingly, this too aligns
with current reality, as the Arab openly

describe their struggle as a war over Al-
Aqsa—clearly framing the conflict as one

centered on Jerusalem.
Interestingly, the outcome of the final war is
mentioned in the current Daf Yomi, Avodah

Zarah 2b, which states that Persia will rule
until the coming of the Mashiach. However,
Tosafot clarifies that this does not mean
until, but rather close to that time—
explaining that the West (representing
America and its coalition) will defeat Persia
nine months before the arrival of the
Mashiach.
אמר רבי שמעון בר יוחאי: אם ראית סוס פרסי קשור
(בארץ ישראל צפה לרגליו של משיח )איכה רבתי א, יג
Another remarkable prophecy is the
statement of the great Rabbi Shimon Bar
Yochai, who said that when a horse is seen
tied to the Land of Israel, one should expect
the coming of the Mashiach. Though this
may sound strange, anyone familiar with the
Nazi-allied Mufti Amin al-Husseini שמו ימח,

and the story of the flying horse named El-
Buraq, will see the striking connection.

In 1929 (ט“תרפ פרעות(, violent riots broke out
across Israel, sparked by tensions over
Jewish access and rights to the Western Wall
in Jerusalem. Muslims, incited by false
rumors that Jews planned to seize the site,
responded with widespread attacks,
especially in Hebron and Safed. The Mufti
of Jerusalem, Amin al-Husseini, played a
central role in stirring unrest by promoting

the claim that the wall was part of the al-
Aqsa compound.

To reinforce Islamic claims to the Western

Wall, the Mufti of Jerusalem, Amin al-
Husseini, popularized the legend of the

Buraq—a flying horse with a peacock tail
said to have carried Muhammad to
Jerusalem and been tied to the Wall. This
narrative, which has no source in the Quran,
was promoted to challenge the Jewish
connection to the site and became a
foundation for ongoing religious and
political tension over Jerusalem.
The Mufti invented this story in response to
a visit by British officials who were
investigating whether Islam had any
theological link to the Western Wall. During
the British Peel Commission, when asked to
explain Islam’s connection to the site, the
Mufti claimed that Muhammad flew from
Mecca to Jerusalem and tied the Buraq to
the Wall—pointing to a specific spot on the
Kotel as the place where it had been tied
(see Chazon U’Pagion, p. 570).
This baseless claim became the foundation
for the ongoing unrest surrounding the site
of the Beit HaMikdash, which they refer to
as Al-Aqsa. It represents a modern effort to
undermine the Jewish connection to this
holy place—one that every Jewish soul
yearns for. All of this, just to bring to life the
astonishing words of Rabbi Shimon Bar
Yochai.

Let us conclude with the powerful and
fascinating words of the Midrash. (Pesikta
Rabbati, section 37, 2): In the year when the
King Mashiach is revealed, all the kings of
the nations of the world will provoke one
another. The king of Persia will provoke the
king of Arabia, and the king of Arabia will
go to Edom (according to another version:
Aram) to seek counsel. The king of Persia
will return and destroy the entire world,
(Possibly, this does not mean he literally
destroys the world, but rather that he intends
to do so), and all the nations will tremble,
panic, and fall on their faces. They will be
seized with pains like a woman in labor.
This Midrash also comes to life when we
recognize that the conflict it describes is
between Persia and Arabia—namely,
modern-day Iran and Saudi Arabia. These
two nations have long been rivals for
regional dominance, backing opposing sides
in multiple conflicts such as in Yemen and
Syria. This struggle reflects the deeper
sectarian divide between Shia Islam (led by
Iran) and Sunni Islam (led by Saudi Arabia),
a rift that has been ongoing since the death of
Muhammad.
The Midrash concludes: Israel, too, will
tremble and panic, saying: “Where shall we
go, and where shall we turn?”
Hashem will say to them: “My children, do
not fear. Everything I have done, I have done
only for your sake.
Why are you afraid?
Do not fear—the time of your redemption
has arrived. Unlike the first redemption, the
final redemption will not be followed by
suffering and subjugation to foreign powers.
For the first redemption was followed by
hardship and oppression, but the final
redemption will come with no more pain and
no more subjugation.”