Character Aspects

We previously got a taste of Talmud writing style and its dealings with messianic ideas. It is associative inconsistent writing. Items related to messianism arise and are rolled around creatively. 

What we read previously dealt mostly with the coming of the Messiah. The next sequence, skipping just a bit further in Perek Chelek in the Babylonian Talmud tractate Sanhedrin, also deals with the coming of the Messiah. 

This shows us how much the coming of the Messiah was a thing - the calculations, thee signs, the hope. But we saw previously also some eschatology, in other words, future historic millennia unfolding. We didn’t see too much in regards to the mysterious legendary messianic persona HIMSELF.

The coming passages deal with his coming, but get more creative, and TOUCH on his persona. It does feel like the whole idea of the Messiah is this fleeting apocalyptic redeemer. 

I see in these passages not just interpretation as to how to expect him and what exactly he would be like. I read these passages as if they have deeper meaning, very subjective interpretation, meant to touch on the spiritual feelings we have towards this figure, and actually reveal mystical elements in our soul and as we project our faith towards him. 

Aspects of the character of Messiah are revealed presumably, through the Talmudic and Midrashic texts, which touch the messianic spiritual feelings inside us and the theological understandings we carry - beyond faith tenets.

BT Sanhedrin 98:A Conditional Interpretive Stacking

It is common when reading Talmudic interpretations, that there are levels of interpretation. So if this is interpreted this way, then we stack on that interpretation further in that way. But if we interpret it that way, it leads us to a different three ways of interpretation, and each one of those into more interpretative conclusions, or perhaps some lead to the same conclusion. 

So here we will see such stacking, but what is special here is that it has to do with the coming of Messiah and his nature, and has theological implications.

Rabbi Yoḥanan says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: “And the afflicted people You will redeem” (II Samuel 22:28). Rabbi Yoḥanan says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: “When distress will come like a river that the breath of the Lord drives” (Isaiah 59:19). And juxtaposed to it is the verse: “And a redeemer will come to Zion” (Isaiah 59:20).

When shall we anticipate him? What would we see that will precede? This is level one. You may see a bad generation, with less Torah studying. Or, and/or, troubles, distress, like a river…

And Rabbi Yoḥanan says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption. He may come in a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever” (Isaiah 60:21). 

He may come in a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). And it is written: “For My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).

Now we are answering a different query that arises from these answers and questions. If he is coming when things are bad and people are bad and sinful, then what are we looking for and what are we trying to accomplish? (This is the subtext.) Well, we have contradictory opinions here, because there is also an expectation he will come when people are righteous, or innocent. 

These are poking at a great theological matter of “determinism”, in other words, does our behaviour affect the world and God’s dealing with the world and mankind. Or do we have no power over Him and His doings in this world. Is everything determined by God anyway?   

§ Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction it is written: “I the Lord in its time, I will hasten it” (Isaiah 60:22) indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.

Here is the next level, of the question whether it will be a righteous or sinful generation, here it is a question of can we actually hasten it or not. Hasten אחישנה would be activism, we can do something about it, and make it sooner. In its time בעיתה would be determinism, we cannot do anything to change the schedule.

The interim solution is that if the people are righteous it may be hastened, if they are unrighteous it will come when it does. 

Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14).

And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.

King Shapur of Persia said to Shmuel: You say that the Messiah will come on a donkey; I will send him the riding [barka] horse that I have. Shmuel said to him: Do you have a horse with one thousand colors [bar ḥivar gavanei] like the donkey of the Messiah? (a miraculous donkey)

Since we are dealing with such contradictions relating to the Messiah, another matter is brought to the discussion, over contradictory views, by different messianic biblical passages. 

How will he come? Will he come like the powerful Son of Man from the Heavens in Daniel 7? Or will he come humbly riding on a donkey? 

Note that both these verses are considered messianic. But previously in the biblical literature alone, we did not assume as much.

Both are definitely found as messianic within the Jesus narrative, but there the contradiction, which is not discussed, is settled by one verse pertaining to the present, the donkey, as Jesus approached Jerusalem, or perhaps symbolic of his entire “career” in his life, whereas the second futuristic coming would be as the powerful Son of Man riding on the clouds in glory.

Was the New Testament the first to utilize both of these passages as messianic? Perhaps. Each component needs to be researched, and there may or may not be a helpful outcome.

We have seen, and now see, and will see more, different ways of solving such contradictory messianic content. You see the content is established as messianic. But the variety creates contradictory tension. And that tension is resolved by different methods - one of them is one messiah, two “comings”; another is two different options of a messiah coming this way or that; and another will be two different messianic figures, one of Joseph and one of David. 

In conclusion, 1) if the generation is righteous, 2) the coming may be hastened, and 3) he will come in power, or, 1) if the generation is sinful, 2) his coming is set it is determined, and 3) he will come humbly riding a donkey.

Just to throw in the ending of this passage, regarding the donkey - this shows how associative the Talmudic expounding is. We mentioned the donkey, now we are mentioning the Persian King’s comments to Shmuel the Sage. Perhaps the Persian King is mocking.

And Shmuel answers back, in our text, perhaps challenging, perhaps telling us that the coming of the Messiah is a miraculous supernatural occurrence.