If you are watching the world right now, and especially what is happening here in Israel, you are probably stunned. What we are witnessing is nothing short of a miracle. It is not only a military victory — it is the unfolding of history, a moment deeply rooted in Torah and Talmudic prophecy.

In Talmud Avodah Zarah, which many are learning now in the Daf Yomi cycle, the sages discuss the dynamics between the kingdoms of Persia, Greece, Rome, and Israel. It says Persia will rule until the end of days and then fall to Rome.

Rome, in turn, will only gain power after making peace with Israel.

For 26 years, Rome and Israel were aligned. The Talmud teaches that Rome could not defeat the Greeks until they allied with Israel, specifically during the time of Shimon the Hasmonean, a descendant of the Maccabees.

But eventually, Rome turned and subjugated Israel through Herod and the long centuries of exile that followed. This historical dance between Rome (Esav) and Israel (Yaakov) is embedded in the Torah itself. When Esav meets Yaakov with 400 men, he offers to walk with him, but Yaakov declines: “Let my master go ahead.”

The commentaries explain that sometimes Esav leads, and sometimes Yaakov. Throughout history, we have seen this back-and-forth: Who is in charge? Who leads? However, the deeper question is not only geopolitical.

It is spiritual. What we are witnessing now—the clarity, strength, and miraculous victories—is a sign that Israel is reclaiming its voice, its leadership, and its role. Even as the nations of the world, like modern-day Rome, try to take credit or control, we are seeing something shift. It is a turning point—a reawakening of Israel’s inner leadership—not by domination but by embodying truth, morality, justice, and G-d-consciousness.

As Netanyahu said, this is siyata dishmaya—divine intervention. It is clear. It reminds us that although we are small in number and geography, we are mighty in purpose. This is not only about nations. It is also about our inner world.

Each of us holds a “Yaakov” and an “Esav” — a battle between ego and soul, between fear and faith. The final redemption—the time of Mashiach—is about crowning the part of us aligned with the Divine, the part that walks with integrity, compassion, courage, and faith.

We are witnessing it on the world stage. Let us witness it in ourselves. May we merit to see the day when the entire world proclaims: Hashem Echad — G-d is One.

Sources:

Talmud: Avodah Zara 8:

"The Sages taught that when a person seeks to form an alliance with a king, he must follow protocol—there is a hierarchy and a process of establishing allegiance. In the same way, the nations of the world historically sought to align themselves according to spiritual and political order.

The Talmud describes how Rome, unable to defeat the Greeks on its own, turned to Israel. Recognizing that Israel possessed the Torah—the true spiritual power—they engaged in a symbolic dialogue, comparing the relationships between various precious items:

They asked, “Between a pearl and a precious stone, which serves as the setting for the other?” The reply was, “The pearl is the setting for the precious stone.” Then they asked, “Between a precious stone and an onyx, which sets the other?” The answer: “The precious stone is the setting for the onyx.” Finally, they asked, “Between an onyx and the Book of the Law (Torah), which serves as the setting for the other?” And they answered, “The onyx is the setting for the Book of the Law.”

Upon hearing this, the Romans concluded: “If that is the case, then the Book of the Law is in our possession—because Israel is with us.” Once they acknowledged Israel’s spiritual stature, the Greeks conceded defeat. Rome and Israel then entered into a formal alliance.

For twenty-six years, Rome kept faith with Israel. But after that period, Rome turned against Israel and began to subjugate them."

The Talmud then outlines the historical timeline leading to the destruction of the Second Temple. It mentions that Rome began casting its rule over Israel one hundred and eighty years before the Temple’s destruction. Eighty years before the destruction, the surrounding lands were declared ritually impure. Forty years before the destruction, the Sanhedrin—the central rabbinic authority—ceased gathering in the Temple.

However, Rabbi Nachman bar Yitzchak clarifies that the initial twenty-six years, during which Rome kept its covenant with Israel, are not counted among the years of subjugation. During those years, Rome’s relationship with Israel was one of partnership and respect, grounded in the recognition of Israel’s spiritual role as bearer of the Torah.

The passage recounts that Rome initially could not conquer Greece until it allied with Israel. Spiritually, this suggests that Rome—representing material empire—could not overpower cultural brilliance until it aligned with spiritual truth. For twenty-six years, Rome honored its alliance with Israel.

The number twenty-six is not coincidental; it corresponds to the gematria of the Divine Name (YHVH), representing a moment of alignment between heaven and earth.

During this time, Rome functioned in some harmony with the values of Israel and the Torah. But when Rome turned and began to subjugate Israel, it chose domination over alignment. This betrayal mirrors the recurring historical pattern of power seeking to control the sacred rather than serve it.

This theme is further deepened by allusion to the meeting of Yaakov and Esav. Esav, who represents Rome, meets Yaakov with 400 men and offers to walk alongside him. Yaakov declines and says, “You go ahead.” The Midrash and commentaries see in this exchange a paradigm: sometimes Esav leads in history, and Israel is forced to follow. But ultimately, the prophecy is that “the older shall serve the younger.” In other words, the role of the empire (Esav) is not to dominate Israel (Yaakov), but to eventually support and serve its spiritual mission.

The back-and-forth of history reflects this tension: will worldly power bow to Divine truth, or attempt to replace it?

On a more intimate level, this story is not just about nations, but about the internal world of each individual. Rome represents the ego—the part of us that seeks control, recognition, and physical success. Israel represents the soul, the drive for purpose, humility, and connection to G-d.

Sometimes, our “inner Rome” may respect and even serve our higher self. But too often, the ego seeks to dominate.

The deeper message here is that redemption begins when we allow our inner Yaakov—the soul—to lead, and not be subjugated by the demands of Esav.

Lastly, this passage carries clear Messianic implications. The sages say that Persia (today, Iran) will rule until the end of days, then be overcome by Rome.

Yet we know that in the final vision of redemption, even Rome must yield. According to the Zohar and other mystical teachings, the ultimate redemption occurs when the nations recognize Israel’s spiritual role and the world is filled with Divine awareness.

Rome's turning from ally to oppressor and eventually from oppressor to servant of truth reflects this arc. We are witnessing this transformation in our own time, not only in global geopolitics but also in a deeper cultural and spiritual shift.

Prophesies unfolding in real-time.