Bible Study 101

Well, this is a Noachide's blog, for sure you will see some words promoting Noachism as the only righteous way among all other ways. Well, if you think so, you are wrong. I, myself, came a long way before I discovered the Covenant (Brit) we once had (and still have) with God Almighty. However, there exists a pretty saying from the Sages:

“When they (the nations) said that they have a Torah among them, do not believe it but if they (the nations) said that there is wisdom among them, believe it,”

How beautiful is Sages' word and how profound! Before this I have been wandering while searching the truth, and now I have found it! This is for me, however, how about all of you?

Also,

Malachi 1:11 כִּי מִמִּזְרַח-שֶׁמֶשׁ וְעַד-מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל-מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי-גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת:

Malachi 1:11

For from the rising of the sun even unto the going down of the same, My name is great among the nations; and in every place offerings are presented unto My name, even pure oblations; for My name is great among the nations, saith HaShem of hosts.

Now you might think what do I up to with this passage here, it is clear cut that the passage is saying that the Name of the Lord is Great among the nations. So what am I trying to bring up here?

Note that the Book of Malachi is written before the destruction of the Second Temple, does the Gentiles at that time know who is the Lord of Yisrael? Some yes and some no, however, as I bring it up, the majority of the Gentiles DO NOT KNOW who is the real God as that time.

Then what is HaShem Talking about in the above passage? What is He Trying to tell us?

Preceding this verse is The Lord Rebuking Yisrael offering impure oblations (sacrifices) to Him. Then God Continues to say that '...My Name us great among the nations... '. we should stop and have a think, what is God Saying will Surprise you.

God is Essentially saying this:

“Look at how does the Gentiles offers their offerings to their 'gods', it is with their heart and soul, and they are sincere with their offerings. Though they have side-tracked into idolatry, but deep down inside their heart, they know there is a King of Kings, the King of the whole Universe, which is none other than me,”

It means that, God Accepted our sinful offerings and libations, in spite of our fallen intellect! See how Merciful the Lord is! This is truly the Merciful God of All humankind!

This verse totally negates any separatist religion which claimed that they have the only way up to Heaven and all others are condemned to Hell. God Do Accepts our way!

However, the real way is to really study His Words and how He Wants us to serve Him. His Words are preserved in the Torah, the Ultimate Guidebook ever Made!

Anyway, I am here to expound Biblical Studies, how to actually study a Bible. What do I mean by Bible is the T'nach (Tenach or Tanach) . The T'nach is different from the Christians' Bible, and Christians' Bible are really meant for Christianity Studies. Obtaining a nice translation isn't that difficult either, one can choose from the Jewish Publication Society, Artscroll, the Stone Edition T'nach, and also various other Jewish Version of the Scripture. Why do I endorse Jewish writers? It is simply because they have been keeping faithful copies of the T'nach for Centuries, also they have been doing a nice job translating the Hebrew and Aramaic to English too. (Unbeknownst to many, a part of the Book of Daniel and the whole Book of Ezra is written in Aramaic). Also, the T'nach roughly parallels to the 'Old Testament' in the Christians' Bible though it is not the same.

Critical studies began when one truly looks through the verses in the Bible. One has to achieve a deep understanding of what the Bible trying to expound. The Language might be obscure and difficult, sometimes, you will not know what is God Trying to Tell you and what is the Writer trying to convey. This is when the Commentaries comes in. The classical Rabbinical Commentaries are the one I have been using. Well, why do I utilised those? It is simply because their explanation is logical, sound, and also the best one I can get. Besides, who knows the Texts better than them? They have been reading it for Centuries.

I have been quite impressed with what the Rabbis told us, their argument is fascinating but often been bent at iron-will by anti-Semitics.

This is the basis for the Oral Torah, the interpretation tradition of the Written Torah. The Rabbis told that God Gave to Moshe (Moses) the Written Torah and the Oral Torah alongside, being the Oral Torah is the interpretation of the Written Torah. What I know is that, God Gave him the Interpretation of the Law, not the whole Talmud. The Talmud has a traceable history back to its very beginning in 200 CE.

What I meant is that, in the Talmud, preserved the Tradition of Interpreting Laws Given to Moshe by God. The Oral Laws is then recorded in the Talmud alongside with some new interpretation of the Law based on the Way God Taught Moshe. This is why the Talmud is Divinely Inspired. However, the Talmud is not Revealed like the Torah.

Back to out Bible Study, well, start at the very basic first, read through and understand the texts literally, then only search for the deeper meaning and allusions after you have grasped the literal meaning.

However, in the Oral Law, this is stated:

Talmud Tractrate Sanhedrin 59a

Rabbi Yochanan said: A Gentile who studies Torah is liable for death as it says (Deuteronomy 33:4) "Moses commanded us Torah as a heritage." It is a heritage for us and not for them... Rabbi Meir would say: How do we know that even a Gentile who engages in the study of Torah is like a Jewish high priest? As it says (Leviticus 18:5) "Which man shall do [i.e. study] and by which he shall live [in the afterlife]." It does not say "priests, Levites, and Israelites" but "man".

The peculiarity starts here, why does God Would Disallowed the Gentiles to Study His Words? The answer is quite simple actually. What is Rabbi Yochanan refers to is the Idolaters or those Gentiles which are in 'not-a-good-intention' approaching the Torah and Rabbi Meir is referring to the Righteous Gentiles (Noachides) who studies the Torah Portions that are relevant to them.

However, none is punishable with death, these two are extreme examples which a middle-path is to be sought. The middle path is this; study only the portion that are relevant to us Gentiles. However, basing my opinion on Rabbi Markel, We Gentiles can study the whole T'nach to distinguish between what is allowed for us and what is not allowed. Whenever the Commandments are Commanded by HaShem to the Jews, the Gentiles should refrain from doing it. However, if a Noachide wish to observe some additional commandments as to gain extra rewards, they may so choose (except the observance of Shabbat and some other Commandments). This you have to verify with a Rabbi. If one so choose to accept upon them additional Commandments, one must observe every details of it, studying the portions of the Torah (both oral and written) concerning the Mitzvah (Commandment).

The best approach to Torah Studies? Read the Torah with diligence; I recommend that you ask questions concerning the Torah to the Rabbis. This will clarify your understanding and you can go on further. Better still, get a T'nach with commentaries in it (like Rashi's commentaries).

Personally, I have a Jewish Study Bible, published by Oxford University Press and featuring the Jewish Publication Society's Translation of the T'nach. It is presented in a secularised view and it features modern-day scholarship on the Bible. Part of it maybe blasphemy but it did provoke my thought on Torah Studies. It also features various commentaries on the T'nach by many commentators.

The Curse of Jeconiah

The Curse of Jeconiah

Jeremiah 22:29 כֹּה אָמַר יְהוָה כִּתְבוּ אֶת-הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא-יִצְלַח בְּיָמָיו כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ יֹשֵׁב עַל-כִּסֵּא דָוִד וּמֹשֵׁל עוֹד בִּיהוּדָה:

Thus Said HaShem: Write ye this [man stripped of able-men] (or childless), a man that shall not have his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Yehudah (Judah).

And earlier on...

Jeremiah 22:23 חַי-אָנִי נְאֻם-יְהוָה כִּי אִם-יִהְיֶה כָּנְיָהוּ בֶן-יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל-יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ:

As

I live, Said HaShem, though Coniah son of Jehoiakim, king of Yehudah (Judah), were the signet upon My right hand, I would tear you off even from there.

This is the infamous curse of Jeconiah. He has been Cursed by God for being a bad king when he is sitting in the throne of David and doing what is abominable in the sight of the King of kings.

However, if compared with Haggai 2:23,

In that day, Said HaShem of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, Said HaShem, and will make thee as a signet; for I Have Chosen thee, Said HaShem of hosts.

Zerubbabel is the descendant of Jeconiah. God, apparently, Has Established him back as the signet ring of Yehudah (Judah). However, firstly, one has to know the definition of a signet. A signet in the Hand of God means that certain someone can rule, as a king, but Zerubbabel is just a governor.

Due to his own effort Zerubbabel has gained favour in the Eyes of the Lord but as he is a governor, he never sits upon the throne of Yehudah, he is just a governor and the true ruling power is still Darius'. God Made this promise to Zerubbabel because he merits it himself, not through his grandfather's royal descend. Interestingly, God Said, 'write Jeconiah as stripped of able-man' (succession-less), which means that actually, Jeconiah is considered 'childless' and he will not have a succession on the throne of David and this is fulfilled.

So there you have it, his son being Governor of Yehudah but not a king. However, this implies that one of his seed did prosper but this he merits it himself, and none of Zerubbabel's seeds ascend the throne. Interestingly enough, the curse about the signet only applicable to Jeconiah but not his descendants.

The only verse that signifies God's Curse to his descendants is in Yirmiyahu (Jeremiah) 22.29, there God Made no mention of a Chotam (signet). However, God Brought this Chotam issue out to Zerubbabel, in a sense that, God is reminding him of something.

However, there is more:

"R. Johanan said: Exile atones for everything, for it is written, Thus saith the Lord, write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah. (Jer. XXII, 30). Whereas after he [the king] was exiled, it is written, And the sons of Jechoniah, — the same is Assir — Shealtiel his son etc. (1 Chr. III, 17)³³. [He was called] Assir, (Imprisoned) because his mother conceived him in prison. Shealtiel, because God did not plant him in the way that others are planted. We know by tradition that a woman cannot conceive in a standing position. [yet she did conceive standing. Another interpretation: Shealtiel, because God obtained [of the Heavenly court] absolution from His oath.⁴ Zerubbabel [was so called] because he was sown in Babylon.

Footnotes

³³. I Ch. III, 17. Notwithstanding the curse that he should be childless and not prosper, after being exiled he was forgiven.

⁴. Which He had made, to punish Jeconiah with childlessness."

Sanhedrin 37b - 38a, Soncino Talmud Edition

My Commentary

If the literal meaning of the verse is to be taken upon, then yes, his curse of childlessness has been redeemed but his curse of without successions has not. He had never had a descendant on the throne of David ever again. There is a multitude facets in God's Words. As explained (Jeremiah 23.29) 'Is not My word like as fire? Saith HaShem; and like a hammer that breaketh the rock in pieces'. (See my previous posts)

Another interesting insight:

" . . . they made the Calf and deserved to be exterminated, and I would have thought that He would curse and destroy them, yet, no sooner had they repented, than the danger was averted, And the Lord repented of the evil (ib. XXXII, 14).And so in many places. For example, He said about Jeconiah: For no man of his seed shall prosper (Jer. XXII, 30) and it says, I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations... In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the Lord, and will make thee as a signet (Hag. II, 22 f.). Thus was annulled that which He had said to his forefather, viz. As I live, saith the Lord, though Coniah the son of Jehoiakim King of Judah were the signet upon My right hand, yet I would pluck thee thence (Jer. XXII, 24)."

Bamidbar Rabbah XX:20, Soncino Midrash Rabbah

My Opinion

Since this is a Midrash, I would like to add in something. As I have said, lastly in the previous argument, God Has Never Used the signet issue on Jeconiah's descendants. What has God Annulled? However, I find this intriguing as the prophecy of Haggai has not been fulfilled. Also, God Introduces this condition: He Will Weaken the nations considerably. This does not happen, then does Zerubbabel be a signet unto God? Take it this way: God Will Shake the Heaven and the Earth, then the nations will be weakened but this does not happen, so the 'day' did not come to pass, if the day does not come to pass, Is Zerubbabel a signet ring unto God? (Note that God Used; 'In That Day') Also, if that day come to pass, emphasise on 'if', then the Curse will be Annulled.

Then the last quote:

"R. Joshua ben Levi, however, argued as follows: Repentance sets aside the entire decree, and prayer half the decree. You find that it was so with Jeconiah, king of Judah. For the Holy One, blessed be He, swore in His anger, As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet on a hand, yet by My right - note, as R. Meir said, that is was by His right hand that God swore - I would pluck thee hence (Jer. 22:24). And what was decreed against Jeconiah? That he die childless (Without Succession). As is said Write ye this man childless (Without Succession) (Jer. 22:40). But as soon as he avowed penitence, the Holy One, blessed be He, set aside the decree, as is shown by Scripture's reference to The sons of Jeconiah - the same is Assir - Shealtiel his son, etc. (1 Chron 3:17). And Scripture says further: In that day . . . will I take thee, O Zerubbabel . . . the son of Shealtiel . . . and will make thee as a signet (Haggai 2:23). Behold, then, how penitence can set aside the entire decree!

Pesikta Rabbati, Piska 47, translated by William G. Braude, Yale University Press, pg. 797-798

My Commentary

Repentance does help in setting aside heavenly punishment. However, as I have point out, Zerubbabel has never been a signet unto God. Even though it seems that God Has Forgiven Jeconiah but Zerubbabel has never been a signet. If the curse of God (Being stripped of able-men) being taken literary, then yes, it has been annulled but not with the word of being without succession.

However, Zerubbabel does, through his pious deeds, win favours in the Eyes of HaShem.

Conclusion

The conclusion is this, the curse has not been lifted fully. It is with God's Mercy that Jeconiah's descendants prosper and is their own personal act that save them. With all these prophecies concerning the uplifting of the curse, none really produce concrete result. The Haggai's prophecy is unfulfilled and cannot be fulfilled after Zerubbabel's death.

Even though the Rabbis have comes up a number of explanation that the Curse might be lifted, we still haven't see any concrete evidence on this. I would prefer to say that the Curse is still valid, seeing that Jeconiah's seeds really do not ascend the throne. Although one almost did, but he still have not.

I am sort of differing with the Sages, not to mislead but to open an honest discussion. Please, I pray you, is there anyone to help me with this matter. The things I am saying might be complete nonsense, so please help me to correct my way.

Shalom.

Psalm 110

¹A Psalm of David. {N}
The LORD saith unto my lord:

'Sit thou at My right hand,

until I make thine enemies thy footstool.'

²The rod of thy strength the LORD will send out of Zion:

'Rule thou in the midst of thine enemies.'

³Thy people offer themselves willingly in the day of thy warfare; {N}
in adornments of holiness, from the womb, from the dawn, thine is the dew of youth.

⁴The LORD hath sworn, and will not repent: 'Thou art a priest for ever {N}
after the manner of Melchizedek (or a Righteous King)'

⁵The lord at Thy right hand doth crush kings in the day of His (God's) wrath.

⁶He will judge among the nations;

He filleth it with dead bodies,

He crusheth the head over a wide land.

⁷He will drink of the brook in the way;

therefore will he lift up the head. {P}

The above Psalm is included in the Morning Shacharit yesterday.

Well, this Psalm has a very deep and obscure meaning, speakers often changes and the meaning of verse three is often uncertain.

However, I would like to offer my suggestion and as I have said, this is MY opinion, do check with an authorised person about my 'commentaries'. Correct me if I am wrong.

The 'Commentaries'

This is generally an Oracle, spoken by a prophet (Anonymous?) to King David and he rendered it as a Psalm for the service of God in recitation. The Rabbi classified this as a royal Psalm, meaning, it is connected to the Davidic Dynasty. Often, most people interpret this in favour of the future Moshiach but Radak gave opinion against this. The major theme is David himself but the minor theme might be related to the Moshiach.

In my opinion, this Psalm is referred to King David Himself. In verse 1 , the most confusing term is this: 'The LORD said to my lord'. If David is writing this, what is Kind David saying? This make much more sense if a Prophet is telling King David an Oracle, and King David used it to compose a Psalm. Hence, The LORD (God) Said to my lord (David).

The subsequent meaning of the sentence i.e. the speech of God is quite plain, that King David will gain victory over his enemy.

Verse 2 signifies that God Will Give the ruling sceptre (the rod) to David (from Zion) and he will rule his enemy.

Verse 3 is the most complicated verse. Mostly do not know the meaning of the Hebrew because of too much ambiguity. This might be the meaning, I offer a paraphrase:

“Your people (Yisrael), will come forward voluntarily on your day of Battle. They are like those that just emerged from the womb, clothed in majestic Holiness, like a newly born. They are, too, like from the dawn as liken to the sun just 'born', a new babe. As the morn brings dew too, your people will also be like the dew of youth; as dew appears in the morning, freshly born. Also, like the dew of youth, the beginning of youth. Your people will possess the vigour of youth, newly-bloomed.”

Verse 4 describe that David will be a priest forever, like a rightful king (Melchitzedek), Decreed by God.

The subsequent verses signifies that God will always have David by His Right Hand. By this power, David will justify wicked nations. The last verse (v 7) tells that he (David) will drink from the stream in the way (along the way or in his way). What does this mean? The land is as though his (David's) and he drinks 'leisurely' (as told he drink from the streams along the way). This signifies victory in his part, and he hold his head up as victorious.