Rashi & Messianic Prooftexts

and Abram drove them away. Heb. וַיַּשֵּׁב, an expression of blowing and causing to fly away, like (Ps. 147:18): “He causes His wind to blow (יַשֵּׁב).” This is an allusion that David the son of Jesse will come to destroy them, but they will not permit him from heaven [to do so] until the King Messiah arrives. [from Pirkei d’Rabbi Eliezer, ch. 28] (https://www.chabad.org/library/bible_cdo/aid/8210/jewish/Chapter-15.htm/showrashi/true#v11)

The scepter shall not depart from Judah. from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a]

nor the student of the law from between his feet. Students. These are the princes of the land of Israel. — [From Sanh. 5a]

until Shiloh comes. [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ), and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said: “they will bring a gift to him who is to be feared” (Ps. 76:12). – [From Gen. Rabbah ed. Theodore-Albeck p. 1210]

and to him will be a gathering of peoples. Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the “yud” of (יִקְּהַת) is part of the root [and not a prefix], like “with your brightness (יִפְעָתֶךָ‏ֶ)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the “nun” of נוֹגֵף (smite), נוֹשֵׁךְ (bite), and the “aleph” of “and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of “the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of “a jug (אָסוּךְ‏) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is “The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]: “were sitting and gathering assemblies וּמַקְהוֹ אַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the “yud” of יִקְּהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9] (https://www.chabad.org/library/bible_cdo/aid/8244/jewish/Chapter-49.htm/showrashi/true#v10)

He binds his foal to a vine. He prophesied concerning the land of Judah [namely] that wine will flow like a fountain from it. One Judahite man will bind one foal to a vine and load it from one vine, and from one tendril [he will load] one young donkey. — [From Gen. Rabbah 98:9]

a tendril. A long branch, corjede in Old French, a vine-branch.

He launders]…with wine. All this is an expression of an abundance of wine. — [From Gen. Rabbah 99:8]

his raiment. Heb. סוּתֹה. It is a word denoting a type of garment, and there is none like it in Scripture.

binds. Heb. אֹסְרִי, equivalent to אוֹסֵר, as in the example: “He lifts (מְקִימִי) the pauper up from the dust” (Ps. 113:7) [instead of מֵקִים]; “You, Who dwell (הַישְׁבִי) in heaven” (ibid. 123:1) [instead of הַישֵׁב]. Likewise, “his young donkey” (בְּנִי אִתֹנוֹ) [instead of בֶּן אִתֹנוֹ] follows this pattern. Onkelos, however, translated it [the verse] as referring to the King Messiah [i.e., the King Messiah will bind, etc.]. The vine represents Israel; עִירֹה means Jerusalem [interpreting עִירֹה as “his city,” from עִיר]. The tendril represents Israel, [referred to as such by the prophet:] “Yet I planted you a noble vine stock (שׁוֹרֵק)” (Jer. 2:21).

his young donkey. [is translated by Onkelos as] They shall build his Temple [בְּנִי is derived from בנה, to build. אִתֹנוֹ is] an expression similar to “the entrance gate (שַׁעַר הָאִיתוֹן)” in the Book of Ezekiel (40:15). [The complete Targum reads as follows: He (the Messiah) shall bring Israel around to his city, the people shall build his Temple.] He (Onkelos) further translates it in another manner: the vine refers to the righteous, בְּנִי אִתֹנוֹ refers to those who uphold the Torah by teaching [others], from the idea [expressed by the verse]: “the riders of white donkeys (אֲתֹנֹת)” (Jud. 5:10). [He launders]…with wine, [Onkelos renders:] “Fine purple shall be his (the Messiah’s) garment,” whose color resembles wine. [The complete Targum reads: Fine purple shall be his garment, his raiment fine wool, crimson and colorful clothing.] “And colorful clothing” is expressed by the word סוּתֹה, [a garment] a woman wears to entice [מְסִיתָה] a male to cast his eyes on her. Our Rabbis also explained it in the Talmud as a term denoting the enticement of drunkenness, in Tractate Kethuboth (11b): And if you say about the wine, that it does not intoxicate, the Torah states: סוּתֹה [which means enticement to drunkenness. The Rabbis, however, render the passage as follows: and with the blood of grapes that entices]. (https://www.chabad.org/library/bible_cdo/aid/8244/jewish/Chapter-49.htm/showrashi/true#v11)

and destroy the remnant of the city. Of the most prominent [city] of Edom, that is, Rome. He says this regarding the King Messiah, of whom it says, “and may he reign from sea to sea,” (Ps. 72:8),“ and the house of Esau shall have no survivors” (Obad. 1:18). – [Mid. Aggadah] (https://www.chabad.org/library/bible_cdo/aid/9952/jewish/Chapter-24.htm/showrashi/true#v19)

And a shoot shall spring forth from the stem of Jesse. And if you say, ‘Here are consolations for Hezekiah and his people, that they shall not fall into his hands. Now what will be with the exile that was exiled to Halah and Habor, is their hope lost?’ It is not lost! Eventually, the King Messiah shall come and redeem them. (https://www.chabad.org/library/bible_cdo/aid/15942/showrashi/true#v1)

Ephraim shall not envy Judah. The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. (https://www.chabad.org/library/bible_cdo/aid/15942/showrashi/true#v13)

to His anointed one. Every title of greatness is called anointing. Comp. (Num. 18:8) “To you I have given them for greatness (לְמָשְׁחָה).” Our Sages, however, said: To the King Messiah, the Holy One, blessed be He, says, “I complain to you about Cyrus,” as it is stated in Tractate Megillah 12a. (https://www.chabad.org/library/bible_cdo/aid/15976/jewish/Chapter-45.htm/showrashi/true#v1)

Apropos its mention of Cyrus, the Gemara states that Rav Naḥman bar Rav Ḥisda interpreted homiletically a verse concerning Cyrus: What is the meaning of that which is written: “Thus says the Lord to His anointed, to Cyrus, whose right hand I have held” (Isaiah 45:1), which seemingly is referring to Cyrus as God’s anointed? Now was Cyrus God’s anointed one, i.e., the Messiah, that the verse should refer to him in this manner? Rather, the verse should be understood as God speaking to the Messiah with regard to Cyrus: The Holy One, Blessed be He, said to the Messiah: I am complaining to you about Cyrus, who is not acting in accordance with what he is intended to do. I had said: “He shall build My House and gather My exiles” (see Isaiah 45:13), but he did not carry this out. Rather, he said: “Whoever is among you of all His people…let him go up to Jerusalem” (Ezra 1:3). He gave permission to return to Israel, but he did no more than that. (Tractate Megillah 12a)

No eye had seen. that a god besides You should perform miracles for him who hoped for him, as You do for those who hope for You. From Rabbi Joseph I heard this. Our Rabbis, however, who stated (Ber. 34a): “None of the prophets prophesied except regarding the Messianic era, but the World to Come, ‘no eye saw etc.,’” expounded its meaning in the following manner: No prophet’s eye saw what the Holy One, blessed be He, will do for him who hopes for Him except Your eyes, You, O God. (https://www.chabad.org/library/bible_cdo/aid/15995/jewish/Chapter-64.htm/showrashi/true#v3)

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לִימוֹת הַמָּשִׁיחַ, אֲבָל לְעוֹלָם הַבָּא, ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״.

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.” (Berakhot 34a)

And you, tower of the flock. Heb. מִגְדַּל עֵדֶר. Jonathan renders: And you, anointed one of Israel, who is hidden because of the sins of the people of Zion. His explanation is: מִגְדַּל is an expression of a stronghold, and he renders עֵדֶר as the people of Israel. He renders עֹפֶל as an expression of אֹפֶל, darkness. [I.e., מִגְדַּל עֵדֶר is the stronghold of Israel, identified as the Messiah. He is hidden because of the sins of the people of Zion. The word “hidden” is derived from אֹפֶל, darkness.] But it is possible to interpret מִגְדַּל עֵדֶר as the Temple, and עֹפֶל as an expression of a mighty tower. Likewise there is (Isa. 32:14) “Rampart (עֹפֶל) and tower.” (https://www.chabad.org/library/bible_cdo/aid/16190/jewish/Chapter-4.htm/showrashi/true#v8)

And you, Bethlehem Ephrathah. whence David emanated, as it is stated (I Sam. 17:58): “The son of your bondsman, Jesse the Bethlehemite.” And Bethlehem is called Ephrath, as it is said (Gen. 48:7): “On the road to Ephrath, that is Bethlehem.”

you should have been the lowest of the clans of Judah. You should have been the lowest of the clans of Judah because of the stigma of Ruth the Moabitess in you.

from you shall emerge for Me. the Messiah, son of David, and so Scripture says (Ps. 118:22): “The stone the builders had rejected became a cornerstone.”

and his origin is from of old. “Before the sun his name is Yinnon” (Ps. 72:17) (https://www.chabad.org/library/bible_cdo/aid/16191/jewish/Chapter-5.htm/showrashi/true#v1)

May there be an abundance of grain. Heb. פסת, an expression of spreading (פסיון), increase and abundance. Our Sages, however, explained this as an expression of loaves of white bread during the messianic era (Keth. 111b, Shab. 30b), and the entire psalm as referring to the messianic era. Another explanation: פִּסַת is an expression of good will, like פִּיוּס, placating; the people are appeased and accepted by the Holy One, blessed be He, when He gives plenty in the world. (https://www.chabad.org/library/bible_cdo/aid/16293/showrashi/true/jewish/Chapter-72.htm#v16)

Therefore, He shall deliver them until the time a woman in confinement gives birth. He shall deliver them into the hands of their enemies until the coming of the time that Zion has felt the pangs of labor and borne her children; Zion, which is now seized by the pangs of labor, is now called a woman in confinement. [I.e., now the labor pains will cease and the redemption will come about.] But our Sages state that from here we deduce that the son of David will not come until the wicked kingdom spreads over the entire world for nine months (Yoma 10b, Sanh. 98b). But, according to its simple meaning, this is the structure as I explained.

and the rest of his brothers. The brothers of the King Messiah; i. e., the rest of the tribe [of Judah]. (https://www.chabad.org/library/bible_cdo/aid/16191/jewish/Chapter-5.htm/showrashi/true#v2)

for then he shall become great. I.e., their king.

until the ends of the earth. And they shall bring tribute to him [the Messiah] with horses and chariots. (https://www.chabad.org/library/bible_cdo/aid/16191/jewish/Chapter-5.htm/showrashi/true#v3)

whose name is the Shoot. He is Zerubbabel, mentioned above (3:8): “Behold, I bring My servant, the Shoot,” since his greatness burgeoned little by little. Some interpret this as referring to the King Messiah, but the entire context deals with the [time of the] Second Temple. (https://www.chabad.org/library/bible_cdo/aid/16210/jewish/Chapter-6.htm/showrashi/true#v12)

In the land of Hadrach. R’ Judah the son of Ilai expounded: This is the Messiah, who is sharp against the nations and soft to Israel. R’ Yose the son of a Damascene mother said to him [to Judah the son of Ilai]: “Judah, our master, how long will you pervert the verses for us? I call heaven and earth to testify for me, that I am from Damascus, and there is a place named Hadrach. [Rabbi Yose continued:] Now how do I explain: ‘And Damascus is His resting place?’” That Jerusalem is destined to reach as far as Damascus. ‘His resting place’ means only Jerusalem, as it is said: (Psalms 132:14) “ This is My resting place to eternity.” He said to him [i.e. R’ Judah to R’ Yose]: “Now how do I explain (Jer. 30:18) ‘And the city shall be built on its mound?’” He replied: “That it is not destined to move from its place.” So was the baraitha taught in Sifre (Deut. 1:1). (https://www.chabad.org/library/bible_cdo/aid/16213/jewish/Chapter-9.htm/showrashi/true#v1)

Behold! Your king shall come to you. It is impossible to interpret this EXCEPT AS referring to the King Messiah, as it is stated: “and his rule shall be from sea to sea.” We do not find that Israel had such a ruler during the days of the Second Temple. (https://www.chabad.org/library/bible_cdo/aid/16213/jewish/Chapter-9.htm/showrashi/true#v9)

as one mourns over an only son. As a man mourns over his only son. And our Sages expounded this in tractate Sukkah (52a) as referring to the Messiah, son of Joseph, who was slain. (https://www.chabad.org/library/bible_cdo/aid/16216/jewish/Chapter-12.htm/showrashi/true#v10)

Apropos the eulogy at the end of days, the Gemara asks: For what is the nature of this eulogy? The Gemara answers: Rabbi Dosa and the Rabbis disagree concerning this matter. One said that this eulogy is for Messiah ben Yosef who was killed in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah ben David. And one said that this eulogy is for the evil inclination that was killed. 

The Gemara asks: Granted, according to the one who said that the lament is for Messiah ben Yosef who was killed, this would be the meaning of that which is written in that context: “And they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourns for his only son” (Zechariah 12:10). However, according to the one who said that the eulogy is for the evil inclination that was killed, does one need to conduct a eulogy for this? On the contrary, one should conduct a celebration. Why, then, did they cry? (Sukkah (52a))

And I will bring the third in fire. And I will bring the third in straits in the smelting-pot of fire (Jonathan), so that some of the proselytes should bear the birth pang of the Messiah and the war of Gog and Magog with Israel. From there they shall be tested [as to] whether [or not] they are true proselytes. Then, many of those who previously converted to Judaism shall return to their pre-conversion customs and join Gog. We find [this idea] in the Aggadah (Avodah Zarah 3b; Midrash Psalms 2:5, footnote 29). (https://www.chabad.org/library/bible_cdo/aid/16217/showrashi/true#v9)

nor night. Nor a time of trouble, like the trouble of the preceding subjugation by the kingdoms, shall [these days] be, for they will be the days of the Messiah, and there shall be no subjugation during these days. (https://www.chabad.org/library/bible_cdo/aid/16218/showrashi/true#v7)

Why have nations gathered. Our Sages (Ber. 7b) expounded the passage as referring to the King Messiah, but according to its apparent meaning, it is proper to interpret it as referring to David himself, as the matter is stated (II Sam. 5:17): “And the Philistines heard that they had anointed David as king over Israel, and all the Philistines went up to seek, etc.,” and they fell into his hands. Concerning them, he says, “Why have nations gathered,” and they all gathered. (https://www.chabad.org/library/bible_cdo/aid/16223/jewish/Chapter-2.htm/showrashi/true#v1)

may the king rejoice with Your strength. Our Rabbis (Mid. Ps. 21:1) interpreted it as referring to the King Messiah, but the matter may correctly be interpreted further as referring to David himself, in order to refute the sectarians, Who expounded upon it, that after he took Batsheva, he said this Psalm. (https://www.chabad.org/library/bible_cdo/aid/16242/showrashi/true#v2)

You shall make him happy. Heb. תחדהו, an expression of חדוה, joy.

before You. in Paradise. Our Rabbis, who interpreted it as referring to the King Messiah, brought proof on that matter (from Dan. 7:13): “and came to the Ancient of days and brought him near before Him.” Scripture also states (in Jer. 30:21): “and I will bring him near, and he shall approach Me.” (https://www.chabad.org/library/bible_cdo/aid/16242/showrashi/true#v7)

The humble shall eat. at the time of our redemption in the days of our Messiah. (https://www.chabad.org/library/bible_cdo/aid/16243/jewish/Chapter-22.htm/showrashi/true#v27)

Send Your light and Your truth. The King Messiah, who is compared to light, as it is stated (below 132:17): “I have set up a lamp for my anointed,” and Elijah the prophet, who is true, a faithful prophet. (https://www.chabad.org/library/bible_cdo/aid/16264/jewish/Chapter-43.htm/showrashi/true#v3)

Gifts will be brought. (Then, when You destroy Esau and the King Messiah arises, they will bring you gifts from Egypt and from Cush. Parshandatha) Then, when You scatter the enemy, and the King Messiah arises in the future, they will bring you gifts from Egypt and from Cush. Menachem interpreted חשמנים as the name of a province, the dwellers of Hashmonah (p. 96), but the commentators interpret it as an expression of a gift. (https://www.chabad.org/library/bible_cdo/aid/16289/jewish/Chapter-68.htm/showrashi/true#v32)

May there be an abundance of grain. Heb. פסת, an expression of spreading (פסיון), increase and abundance. Our Sages, however, explained this as an expression of loaves of white bread during the messianic era (Keth. 111b, Shab. 30b), and the entire psalm as referring to the messianic era. Another explanation: פִּסַת is an expression of good will, like פִּיוּס, placating; the people are appeased and accepted by the Holy One, blessed be He, when He gives plenty in the world. (https://www.chabad.org/library/bible_cdo/aid/16293/jewish/Chapter-72.htm/showrashi/true#v16)

the ends of Your anointed. Heb. עקבות, the ends of the King Messiah. This is the language of the Mishnah (Sotah 49b): At the ends of the Messiah, audacity will increase; i.e., at the end of the exile, prior to the advent of the Messiah. (https://www.chabad.org/library/bible_cdo/aid/16310/showrashi/true#v52)

He also said: In the times of the approach of the Messiah, impudence will increase and high costs will pile up. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. And the monarchy shall turn to heresy, and there will be no one to give reproof about this. The meeting place of the Sages will become a place of promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city to seek charity, but they will find no mercy. (Sotah 49b)

Cause us to rejoice according to the days that You afflicted us. Cause us to rejoice in the days of our Messiah according to the number of days that You afflicted us in the exiles and according to the number of years that we experienced evil. (https://www.chabad.org/library/bible_cdo/aid/16311/jewish/Chapter-90.htm/showrashi/true#v15)