Subject: Yeshua's Triumphant Entry into Jerusalem
Date: Fri, 3 Apr 1998 00:30:22 +0000
To: "Hebraic Heritage Newsgroup"<heb_roots_chr@geocities.com>
From: James Livery
To: heb_roots_chr@geocities.com
Subject: Yeshua's Triumphant Entry into Jerusalem
Help! I have been asked to speak about Trimphual Entry with Jewish
thoughts. I have asked Roi Garcia for info and he has given me much
but has suggested I use his Email with Hebrew Roots for more support.
Thanks for your help.
James Livery
Student at Southwest Texas
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From: Mordecai Kornfeld <kornfeld@netmedia.net.il>
To: Intriguing glimpses into the weekly Torah reading and
Jewish holidays <parasha-page@virtual.co.il>
Subject: Parashat Ki-Tetze 5757 - "The Lust of War"
P * A * R * A * S * H * A - P * A * G * E
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by Mordecai Kornfeld
of Har Nof, Jerusalem
(kornfeld@virtual.co.il)
(First part of the Parasha deleted)
II
We find a similar connection between war, lust and pride in
the Torah's description of horses. In biblical times, it seems that horses
were primarily put to use in war. "A horse is prepared for times of
war" (Mishlei 21:31). "The horse is not able to provide a person
salvation (when Hashem is not with him)" (Tehilim 33:17). As the
Gemara describes,
Six things were said of a horse: It is promiscuous; it loves
war; and it is a proud creature...
(Pesachim 113b)
It is appropriate that we find the Egyptians being described
as the best horse-breeders in the civilized world (Devarim 17:16). Due to the
exceptional beauty of their land (Bereishit 13:10; Rashi Bamidbar
13:22), the Egyptian nation was especially arrogant (Shmos 15:1, and
Targum Onkeles). In fact, the Torah refers to Egypt as "Rahav,"
(Tehilim 87:7), meaning "Arrogant" (as in Tehilim 40:5). Along with
this, the Egyptians were known throughout the world for their
promiscuity (Rashi Bereishis 13:10; Vayikra 18:3; Aggadic literature
also point to Bereishis 42:9). With regard to horses, the arrogant of
nations perfecting the breeding of the arrogant of creatures.
III
The fact that horses represent war and conquest answers a
number of riddles. In Bereishit 32:15,16 Yakov sends a generous gift to his
brother, Esav, in order to appease his anger. Yakov's gift includes
all sorts of animals -- goats, sheep, camels, cows and donkeys. I was
once asked, why didn't Yakov send Esav any horses? The answer
obviously is that he did not want to send the angry Esav weapons for
war, nor did he wish to hand him a sign of conquest.
The prophet (Zecharyah 9:9) describes the Messiah as "a poor
man, riding upon a *donkey*." The Gemara (Sanhedrin 98a) describes how King
Shevor of Persia scoffed, "Why doesn't your Messiah come riding on a
horse? If he lacks one, I'll be glad to provide him with one of my
best!" Why, indeed, should the Messiah come on a donkey? Isn't a horse
a more appropriate sign of military victory?
The answer may be learned from the words of the Gemara earlier
on that same page (ibid.). A poor man on a donkey is a description of how
the Messiah will appear if the Jews are *not* found deserving of a
spectacular salvation.
Whether we deserve it or not, we will
eventually be redeemed; however, if we are not deserving the Messiah
will only arrive riding on a donkey. A horse is a sign of proud
conquest; this Messiah will provide but a humble Exodus. As the Gemara
says in Shabbat 152a, "One who rides a horse is a king; one who rides
a donkey is but a freeman."
Similarly, when the 72 Elders translated the Torah for King
Ptolemy (Megilah 9a), they changed the meaning of a number of words in order
that he should not misunderstand them and scoff at them. One of the
words they change involved the donkey that Moshe rode his family upon,
on his way to Egypt to free the Jews. Instead of "donkey," they used
the broad term "beast of transportation," lest King Ptolemy ask them,
"Did Moshe not have a horse to ride upon?" Moshe, too, rode upon a
donkey because the Jews were not being redeemed from Egypt on their
own merit, but rather out of Hashem's mercy. He was not the proud
conqueror.
IV
On a deeper level of meaning, in the above-mentioned Gemaras
the gentile kings were not able to grasp the concept that Hashem will
redeem the Jews even if they are not worthy of it. "How can that be?"
they thought, "If the Jews are not worthy of being redeemed, let
Hashem leave them as they are, under our domain. If they are worthy,
let him redeem them proudly, with flourish and fanfare!"
What these kings did not know was that the Jewish People are
Hashem's chosen nation. Out of His love for our virtuous ancestors,
who embedded their desirable traits deep in the hearts of their
descendants, Hashem promised to always come to our rescue and to
eventually redeem us from exile. Whether he comes on a horse or on a
donkey, the Messiah is on his way -- may he arrive speedily in our
days!
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Mordecai Kornfeld |Email: kornfeld@virtual.co.il|
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kornfeld@netmedia.co.il| US:(718)520-0210 Har Nof, Jerusalem,ISRAEL|
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>From Eddie:
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In Zechariah 9:9, Matthew 21:5, Messiah comes riding on a
DONKEY. As a corporate nation, the Jewish people missed their
Messiah. After riding into Jerusalem on a donkey, Messiah wept over
the city because of it's destruction and nation's rejection of their
Messiah (Luke 19:28-44).
In Revelation 19:11-16, Messiah comes riding on a WHITE HORSE as a
WARRIOR in VICTORY over his enemies. During this time, the nation of
Israel will receive their Messiah (Zechariah 12:9-10)
This is the Jewish backround and understanding of Yeshua's /
Jesus's Triumphant entry into Jerusalem.
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