APP. IX of repentance,' according to Lam. ii. 19. So in Ber. R. 2, and in regard to the first point also in Ber. R. 8. Gen. ii. 4: 'These are the generations-in-of the heavens and of the earth,' taken in connection with Gen. iii. 15 and Ruth iv. 18. Here we note one of the most curious Messianic interpretations in Ber. R. 12 (ed. Warsh. p. 24 b). It is noted that the word 'generations' (nn) is always written in the Bible without the which is the equivalent for the numeral 6, except in Gen. ii. 4 and Ruth iv. 18. This to indicate that subsequent to Gen. ii. 4 the Fall took place, in which Adam lost-six-things: his glorious sheen (Job xiv. 20); life (Gen. iii. 19); his stature (Gen. iii. 8-either by 100, by 200, by 300, or even by 900 cubits); the fruit of the ground; the fruits of the trees (Gen. iii. 17); and the heavenly lights. We have now seen why in Gen. ii. 4—that is, previous to the Fall-the ↑ is still in nin, since at that time these six things were not yet lost. But the reappears in the word in Ruth iv. 18, because these six things are to be restored to man by the son of Pharez'-or the Messiah (comp. for each of these six things: Judg. v. 31 b; Is. lxviii. 22; Lev. xxvi. 13; Zech. viii. 12; Is. xxx. 26). It is added that although according to the literal rendering of Ps. xlix. 12 (in Heb. ver. 13)— man did not remain unfallen one single night, yet, for the sake of the Sabbath, the heavenly lights were not extinguished till after the close of the Sabbath. When Adam saw the darkness, it is added, he was greatly afraid, saying: 'Perhaps he, of whom it is written, he shall bruise thy head, and thou shalt bruise his heel," cometh to molest and attack me,' and he said, 'Surely the darkness shall cover me." This curious extract at least shows to what contest the Synagogue applied Gen. iii. 15. The same occurs substantially in Shem. R. 30. Gen. iii. 15. This well-known passage is paraphrased, with express reference to the Messiah, in the Targum Pseudo-Jonathan and the so-called Jerusalem Targum. And the Talmudic designation of 'heels of the Messiah' (Sot. 49 b, line 2 from top) in reference to the Messianic times in the description of the troubles of those days (comp. St. Matt. x. 35, 36) may be derived from this passage. Gen. iv. 25. The language of Eve at the birth of Seth: another seed,' is explained as meaning 'seed which comes from another place,' and referred to the Messiah in Ber. R. 23 (ed. Warsh. p. 45 b, lines 8, 7 from the bottom). The same explanation occurs twice in the Midrash on Ruth iv. 20 (in the genealogy of David, ed. Warsh. p. 46 b), the second time in connection with Ps. xl. 8 (‘in the volume of the book it is written of me '-bemegillath sepher-Ruth belonging to .(מגלת the class In connection with Gen. v. 1 it is noted in Ber. R. 24, that King Messiah will not come till all souls predestined for it have appeared in human bodies on earth. In Gen. viii. 11 the Targum Pseudo-Jonathan notes that the olive-leaf, brought by the dove, was taken from the Mount of the Messiah. Gen. ix. 27. The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in the Targum Pseudo-Jon. as meaning, that his descendants should become proselytes, and dwell in the schools of Shem-which seems to refer to Messianic times. In connection with Gen. xiv. 1, we are reminded in Ber. R. 42, that when we In connection with Gen. xviii. 4, 5 it is noted (Ber. R. 48, ed. Warsh. p. 87 ¿) that the words of Abraham to his Angelic guests were to be returned in blessing to MESSIANICALLY APPLIED IN RABBINIC WRITINGS. Abraham's descendants, in the wilderness, in the land of Canaan, and in the latter (Messianic) days. Referring only to this last point, the words 'let a little water be fetched,' is paralleled with the 'living waters' in Zech. xiv. 8; 'wash your feet,' with Is. iv. 4 (the washing away of the filth of the daughters of Zion); rest under the tree,' with Is. iv. 6: 'there shall be a tabernacle for a shadow in the daytime from the heat;' 'I will fetch a morsel of bread,' with the provision, Ps. lxxii. 16: 'there shall be a handful of corn in the earth,' &c. So also the words: 'Abraham ran unto the herd,' are paralleled with Is. vii. 21 (which is most significantly here applied to Messianic times); and lastly, the words, 'he stood by them,' with Mic. ii. 13: 'the breaker is come up before them.'1 The same interpretation occurs in Bemid. R. 14 (ed. Warsh. p. 55 a), the references to Messianic days there being to Is. xiv. 2; xxx. 25; xli. 18; iv. 4; and iv 6. The last clause of Gen. xix. 32 is interpreted (Ber. R. 51, ed. Warsh. p. 95 a), as referring, like the words of Eve about Seth, to the Messiah-the sin of the daughters of Lot being explained on the ground of their believing that all mankind had been destroyed in the judgment that overthrew Sodom. The promise in Gen. xxii. 18 is also explained Messianically in Bemid. R. 2 (ed. W. p. 5 b), in connection with Num. ii. 32, where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea. Gen. xxxiii. 1. The Midrash conjoins this with Is. lxvi. 7, and notes that, before the first oppressor was born, the last Redeemer was already born. In Gen. xxxv. 21 the Targum Pseudo-Jon. paraphrases the tower of Eder' (at Bethlehem) as the place whence the Messiah would be revealed. On Gen. xxxviii. 1, 2 there are very remarkable Messianic comments in Ber. R. 85. Gen. xlix. 1. The Targum Pseudo-Jon. notes, that the end for which the Messiah would come was not revealed to Jacob. A similar statement is found in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 173 a), where it is said of Jacob and Daniel that they saw the end, and yet it was afterwards hid from them. The passage quoted in the case of Daniel is Dan. xii. 4. Gen. xlix. 9. The expression 'lion's whelp,' is explained of the Messiah in Yalkut 160 (vol. i. p. 49 c), no less than five times; while the term 'he couched,' is referred to the Messiah in Ber R. 98. Gen. xlix. 10. This well-known prediction is (in Yalkut, u. s., where a marginal reference is made to a Talmudic passage, now apparently expurgated), applied to the Messiah, with a quotation of Ps. ii. 9. The expression 'Shiloh' is also applied to the Messiah, with the curious addition, that in the latter days all nations would bring gifts to Him. Alike the Targum Onkelos, Pseudo-Jonathan, and the Jerusalem Targum, as well as Sanh. 98 b, the Midrash on the passage, and that on Prov. xix. 21, and on Lam. i. 16, where it is rendered shelo, whose it is,' refer the expression Shiloh,' and, indeed, the whole passage, to the Messiah; the Midrash Ber. R. (99, ed. Warsh. p. 178 b) with special reference to Is. xi. 10, while the promise with reference to the ass's colt is brought into connection with Zech. ix. 9, the fulfilment of this prophecy being expected along with that in Ezek. xxxvi. 25 ('I will sprinkle clean water'). Another remarkable statement occurs in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 174 b), which applies the verse to the coming of Him of Whom it is written, Zech. ix. 9. Then He would wash his garment in wine (Gen.xlix. 11), which is explained as meaning the teaching 1 Indeed, this Parashah in Ber. R. contains other similar parallelisms between Gen. xviii. and Messianic times. 709 APP. IX APP. IX of the Law to Israel, and His clothes in the blood of grapes, which is explained as meaning that He would bring them back from their errors. One of the Rabbis, however, remarks that Israel would not require to be taught by the King Messiah in the latter days, since it was written (Is. xi. 10), 'to it shall the Gentiles seek.” If so, then why should the Messiah come, and what will He do to the congregation of Israel? He will redeem Israel, and give them thirty commandments, according to Zech. xi. 12. The Targum Pseudo-Jon. and the Jer. Targum also apply verse 11 to the Messiah. Indeed, so general was this interpretation, that, according to popular opinion, to see a palm-tree in one's dreams was to see the days of the Messiah (Berach. 57 a). Gen. xlix. 12 is also applied to the Messiah in the Targum Pseudo-Jon. and the Jerusalem Targum. So also is verse 18, although not in express words. In Gen. xlix. 17, last clause, in its connection with ver. 18, the Midrash (Ber. R. 98) sees a reference to the disappointment of Jacob in mistaking Samson for the Messiah. In the prophecy of Gad in Gen. xlix. 19 there is an allusion to Messianic days, as Elijah was to be of the tribe of Gad (Ber. R. 99, ed. Warsh. p. 179 a). There is, however, in Ber. R. 71, towards the close, a dispute whether he was of the tribe of Gad, or of the tribe of Benjamin, at the close of which Elijah appears, and settles the dispute in a rather summary manner. On Gen. 1. 10 the Midrash, at the close of Ber. R., remarks that as they had mourned, so in Messianic days God would turn their mourning into joy, quoting Jer. xxxi. 13 and Is. li. 3. Ex. iv. 22 is referred to the Messiah in the Midr. on Ps. ii. 7. On Exod. xii. 2, 'let this be the beginning of months,' it is remarked in Shem. R. 15 (ed. Warsh. p. 246) that God would make new ten things in the latter days, these being marked by the following passages: Is. lx. 19; Ezek. xlvii. 9; xlvii. 12; Ezek. xvi. 55; Is. liv. 11; Is. xi. 7; Hos. ii. 20; Is. lxv. 19; Is. xxv. 8; Is. xxxv. 10. Similarly on Num. xii. 1 we have, in Shem. R. 51, a parallelism between Old Testament times and their institutions and those of the latter days, to which Is. xlix. 12 and Ix. 8 are supposed to apply. On Exod. xii. 42 the Jerus. Targum notes that there were 4 remarkable nights: those of creation, of the covenant with Abraham, of the first Passover, and of the redemption of the world; and that as Moses came out of the desert, so would the Messiah come out of Rome. Exod. xv. 1. It is noted in Mechilta (ed. Weiss, p. 41 a) that this song would be taken up in Messianic days, only with far wider reach, as explained in Is. lx. 5; lviii. 8; xxxv. 5, 6; Jer. xxxi. 13; and Ps. cxxvi. 2. Ex. xvi. 25 is applied to the Messiah, it being said that, if Israel only kept one Sabbath according to the commandment, the Messiah would immediately come (Jer. Taan. 64 a). Ex. xvi. 33. This manna, it is noted in Mechil. ed. Weiss, p. 59 b, was to be preserved for the days of the Messiah. Ex. xvii. 16 the Targum Pseudo-Jonathan refers to Messianic times. Exod. xxi. 1. Shem. R. 30, ed. Warsh. p. 44 b, 45 a, notes on the word 'judgments' a number of things connected with judgment, showing how Balaam could not be thought to have predicted the future deliverance (Num. xxiv. 17), since he was to perish in it; but that Israel should cleave to the great hope expressed in Gen. xlix. 18; Is. lvi. 1; lix. 16; and especially Zech. ix. 9, of which a different rendering is proposed. MESSIANICALLY APPLIED IN RABBINIC WRITINGS. On Exod. xl. 9, 11 there is in the Targum Pseudo-Jon. distinct reference to the King Messiah, on whose account the anointing oil was to be used. The promise (Lev. xxvi. 12) is also referred to the latter, or Messianic, days in Yalkut 62 (vol. i. p. 17 b). Lev. xxvi. 13 is applied to Messianic times. See our remarks on Gen. ii. 4. The promise of peace in the Aaronic benediction Num. vi. 26 is referred to the peace of the Kingdom of David, in accordance with Is. ix. 7 (Siphré on Num. par. 42, ed. Friedmann, p. 12b). Num. vii. 12. In connection with this it is marked that the six blessings which were lost by the Fall are to be restored by the son of Nahshon, i.e. the Messiah (Bem. R. 13, ed. W. p. 51 a). In the Jerusalem Targum on Num. xi. 26 the prophecy of Eldad and Medad is supposed to have been with regard to the wars of the latter days against Jerusalem, and to the defeat of Gog and Magog by the Messiah. In Num. xxiii. 21 the term 'King' is expressly referred to the Messiah in Targum Pseudo-Jon. So also Num. xxiv. 7 in the Jer. Targum. In Num. xxiv. 17 Balaam's prediction of the Star and Sceptre is referred to the Messiah in the Targum Onkelos and the Targum Pseudo-Jonathan, as well as in Jer. Taan. iv. 8; Deb. R. 1; Midr. on Lament. ii. 2. Similarly, verses 20 and 24 of that prophecy are ascribed in the Targum Pseudo-Jon. to the Messiah. Num. xxvii. 16. In connection with this verse it is noticed that His one Spirit is worth as much as all other spirits, according to Is. xi. 1 (Yalkut, vol. i. p. 247 a). Deut. i. 8 is applied to the days of the Messiah in Siphré, 67 a. In the comments of Tanchuma on Deut. viii. 1 (ed. Warsh. p. 104 b, 105 a) there are several allusions to Messianic days. Deut. xi. 21 is applied in Siphré, par. 47 (ed. Friedmann, p. 83 a) to the days of the Messiah. In Deut. xvi. 3 the record of the deliverance from Egypt is supposed to be carried on to the days of the Messiah, in Siphré, par. 130 (ed. Friedmann, p. 101 a). See, also, Ber. i. 5. On Deut. xix. 8, 9 it is noted, in Siphré on Deut., par. 185 (ed. Friedm. p. 108b), that as three of these cities were in territory never possessed by Israel, this was to be fulfilled in Messianic times. See also Jer. Macc. ii. 7. In Tanchuma on Deut. xx. 10 (par. 19, ed. Warsh. p. 114 b) the offer of peace to a hostile city is applied to the future action of Messiah to the Gentiles, in accordance with Zech. ix. 10; Is. ii. 4; and Ps. lxviii. 32; while, on the other hand, the resistance of a city to the offer of peace is likened to rebellion against the Messiah, and consequent judgment, according to Is. xi. 4. Deut. xxiii. 11 is typically applied to the evening of time, when God would wash away the filth of the daughters of Zion (Is. iv. 4); and the words: 'when the sun is down' to when King Messiah would come (Tanchuma on Par. Chi Theze 3, ed. Warsh. p. 115 b). Deut. xxv. 19 and Deut. xxx. 4 are referred by the Targum Pseudo-Jon. to Messianic times. In the latter passage the gathering of dispersed Israel by Elijah, and their being brought back by Messiah, are spoken of. Comp. also Bem. R., last three lines. On Deut. xxxii. 7 Siphré (par. 210, ed. Friedm. p. 134 a) makes the beautiful observation, that in all Israel's afflictions they were to remember the good and comfortable things which God had promised them for the future world, and in connection with this there is special reference to the time of the Messiah. 711 APP. IX APP. IX On Deut. xxxii. 30 Siphré (p. 138 a) marks its fulfilment in the days of the Messiah. On Deut. xxxiii. 5 the Jer. Targum speaks of a king whom the tribes of Israel shall obey, this being evidently the King Messiah. Deut. xxxiii. 17. Tanchuma on Gen. i. Par. 1 (ed. Warsh. p. 4 a) applies this to the Messiah. Deut. xxxii. 12. The expression, he shall cover him,' is referred to this world; all the day long,' to the days of the Messiah; and he shall dwell between his shoulders,' to the world to come (Sebach. 118 b). Judg. v. 31: 'let them that love Him be as the sun when he goeth forth in his might,' is applied to Messianic times in Ber. R. 12. See our remarks on Gen. ii. 4. On Ruth i. 14: 'come hither at the time of meat,' the Midr. R. Ruth 5 (ed. Warsh. p. 43 a and b), has a very remarkable interpretation. Besides the application of the word 'eat,' as beyond this present time, to the days of the Messiah, and again to the world to come, which is to follow these days, the Midrash applies the whole of it mystically to the Messiah, viz. Come hither,' that is, draw near to the Kingdom, and eat of the bread,' that is, the bread of royalty, and dip thy morsel in vinegar'-these are the sufferings, as it is written in Is. liii. 5, He was wounded for our transgressions.' And she sat beside the reapers '—because His Kingdom would in the future be put aside from Hin for a short time, according to Zech. xiv. 2; and he reached her parched corn-because He will restore it to Him, according to Is. xi. 4. R. Berachiah, in the name of R. Levi, adds, that the second Redeemer should be like the first. As the first Redeemer (Moses) appeared, and disappeared, and reappeared after three months, so the second Redeemer would also appear, and disappear, and again become manifest, Dan. xii. 11, 12 being brought into connection with it. Comp. also Shem. R. 36. Again, the words, 'she ate, and was sufficed, and left,' are thus interpreted in Shabb. 113b: she ate in this world; and was sufficed-in the days of the Messiah; and leftfor the world to come. Again, the Targum on Ruth i. 1 speaks of the Messiah; and again on Ruth iii. 15 paraphrases the six measures of barley as referring to six righteous ones, of which the last was the Messiah, and who were each to have six special blessings. Ruth iv. 18. The Messiah is called the son of Pharez,' who restores what had been lost to humanity through the fall of Adam. See our remarks on Gen. ii. 4. The Messianic interpretation of Ruth iv. 20 has already been given under Gen. iv. 25. 1 Sam. i. 10. The latter clause of this promise is understood by the Targum (and also in some of the Midrashim) as applying to the Kingdom of the Messiah. 2 Sam. xxii. 28. In a Talmudic passage (Sanh. 98 a, line 19, &c., from the bottom), which contains many references to the coming of the Messiah, His advent is predicted in connection with this passage. 2 Sam. xxiii. 1 is applied by the Targum to the prophecy of David concerning the latter Messianic days. 2 Sam. xxiii. 3. The ruling in the fear of God' is referred in the Targum to the future raising up of the Messiah. In 2 Sam. xxiii. 4 the morning light at sunrise is explained in the Midrash on the passage (par. 29, ed. Lemberg, p. 56 b, lines 7-9 from the top), as applying to the appearance of the Messiah. The expression, 1 Kings iv. 33, that Solomon spoke of trees, is referred in the Targum to his prophecy concerning kings that were to reign in this age, and in that of the Messiah. |