Yehuda's Blessing – Eternal Kingship/2

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Yehuda's Blessing – Eternal Kingship?

Exegetical Approaches

Eternal Davidic Dynasty

Yaakov is telling Yehuda that the Davidic dynasty will last forever, through the coming of the Mashiach.

Exile and cessation of monarchy – This approach must attempt to reconcile a blessing of eternal kingship with the reality that there has not been a king of Davidic ancestry for thousands of years. These commentators resolve this difficulty in various ways:
  • Eternal but not continuous – The Testament of Yehuda and Rashba propose that Yaakov is not promising Yehuda that the kingship will never depart from Yehuda, but rather that, though there might be periods in which Yehuda loses the kingship, these will not last forever.3
  • Only when a monarchy exists – Qumran Scroll 4Q252, Ramban, Ran, and others assert that Yaakov is not promising that there will always be a king, but only that whenever there is a king over Israel, he will be from the tribe of Yehuda.4
  • Beginning with the Messiah – R. Bachya understand Yaakov to be promising that kingship will never depart from Yehuda, but this will begin only in the Messianic era.5
  • Expanded definition of ruler – Rashi,6 R. Avraham b. HaRambam, and Akeidat Yitzchak assert that the verse is not referring specifically to kingship but to other positions of leadership as well.7 Thus, in the period of exile, though there was no Davidic monarchy, the Patriarchs of the Sanhedrin and Exilarchs were all from the Davidic line.8
  • Unrealized blessing – One could also suggest that Yaakov's words are a blessing, but not a promise or prophecy, and that they simply did not come true.9
"בְּאַחֲרִית הַיָּמִים" – Many of these commentators10 understand the phrase to refer to Messianic times. Others,11 though, suggest that it refers to the period after the Exodus or the conquest of the land.12
Blessing or prophecy? R. Avraham b. HaRambam and Ran assert that Yaakov's words are promises or prophecies and not just blessings.
"שֵׁבֶט" – These commentators understand this term to refer to a staff of a ruler, but they disagree regarding the nature of this leadership:13
  • Specifically a king – Ramban, Rashba, Tzeror HaMor, and Seforno.
  • General positions of authority – Talmud Bavli, Targum Onkelos, Targum Pseudo-Jonathan, Rashi, R. Avraham b. HaRambam, and Akeidat Yitzchak.14
"מְחֹקֵק" – Although all of these exegetes relate the word to the root חקק and חֹק, they differ regarding to whom this phrase refers:
  • Political leaders (such as the heads of the Sanhedrin) – Rashi.
  • Legislators or judicial scribes – R. Avraham b. HaRambam, Ramban, Tzeror HaMor, Seforno.15
  • Educators – scribes, teachers of Torah, members of Sanhedrin who write or teach the law – the various Targumim, Bereshit Rabbah.16
"עַד"
  • Until – Most of these commentators attach the word "עַד" to the second half of the verse, "עַד כִּי יָבֹא שִׁילֹה".‎17 They interpret the word as "until", but with the connotation of a culmination rather than a cessation.18 Thus, kingship will not depart from Yehuda until and including the era of the Mashiach.19
  • Forever – Rashba, R. Bachya, and Daat Zekeinim,20 though, maintain that "עַד" concludes the first clause of the verse "לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד" and means "לעד" or forever.21 Rashba and Daat Zekeinim explain that kingship will not depart from Yehuda forever (though it might depart temporarily), while R. Bachya says that kingship will never depart from Yehuda once the Mashiach comes.22
"שִׁילֹה" – According to all of these commentators, "שִׁילֹה" refers to the Mashiach or his time period. Yet, they vary greatly in how they arrive at this conclusion:
  • Revocalizations – Bereshit Rabbah (Albeck) interprets "שִׁילֹה" as if it were two words and vocalized "שַׁי לוֹ", i.e. the one to whom tribute belongs. Alternatively, the Targumim and Rashi read "שִׁילֹה" as if vocalized "שֶׁלוֹ", or the one to whom kingship belongs.
  • Proper name – In Bavli Sanhedrin, the students of R. Sheila propose that "שִׁילֹה" is the proper name of the Mashiach.23
  • Related words – R. Shemuel b. Chofni, Ramban, and Akeidat Yitzchak relate "שִׁילֹה" to the word שליה and assert that it thus refers to a son or descendant. Seforno suggests that "שִׁילֹה" is related both to the root שול and the word שלום and thus refers to the final era of peace (i.e. the era of Mashiach).24
"וְלוֹ יִקְּהַת עַמִּים" – This phrase could refer either to a period of subservience by the nations,25 a punishing of the nations,26 a gathering of the nations,27 or the like.

Limited Term of Leadership

Yaakov's words to Yehuda refer to only a temporary epoch of leadership, and say nothing about an eternal one.

Period of leadership – These commentators differ regarding the time period about which Yaakov was speaking and the duration of Yehuda's leadership:
  • Egypt to Conquest – Hoil Moshe maintains that Yaakov is referring to Yehuda's leadership role from his own time until the period of the Conquest. Yaakov emphasizes how even after coming to the land, Yehuda would still play an important leading role.
  • David's reign – According to Ibn Ezra, R. Yosef Bekhor Shor, and Shadal, Yaakov is telling Yehuda that his tribe will maintain a leadership role from the present all the way through to when David emerges as the dynastic founder. Yaakov does not relate, though, to the duration of the monarchy.28
  • United Monarchy – Rashbam and Chizkuni assert that Yaakov is speaking of a more limited period of rule, from David's initial reign until the split of the kingdom.29
  • First Temple Period – According to Ibn Kaspi, Yaakov is foretelling that the Davidic rule will extend from David until Tzidkiyahu, the last Judean king before the destruction of the first Beit HaMikdash.
Exile and cessation of monarchy – As Yaakov was speaking of only a temporary period of rule, the fact that the dynasty did not endure forever is not problematic.30
"בְּאַחֲרִית הַיָּמִים" – Most of these commentators understand this to refer not to Messianic times in the distant future, but rather to the near future – the period of the Conquest or the Monarchy.31
Blessing or prophecy? Chizkuni asserts that Yaakov's words were predictions of the future, but not necessarily blessings.32 Shadal further emphasizes that everything which Yaakov said came true.
"שֵׁבֶט" and "מְחֹקֵק" – Rashbam, Chizkuni and Ibn Kaspi understand "שֵׁבֶט" to refer specifically to the rod of kingship, while the others suggest that it can be connected to any position of authority or rule.33 Rashbam and Shadal assert that "מְחֹקֵק" is parallel to "שֵׁבֶט", while Ibn Ezra, Chizkuni and Ibn Kaspi think it refers to the king's scribe who sits at his feet.34
"עַד" – According to this approach, "עַד" is part of the clause "עַד כִּי יָבֹא שִׁילֹה" and means "until". For Rashbam, Chizkuni, and Ibn Kaspi, this implies that at this point, Yehuda's kingship will cease to exist.35 R"Y Bekhor Shor also understands "עַד" as an endpoint, but he explains that after Shiloh, Yehuda's minor leadership role will end and his real role as king will begin. Ibn Ezra, Shadal and the Hoil Moshe, though, think that "עַד" refers to a culmination – Yehuda's leadership will not end even after the era of Shiloh.36
"שִׁילֹה" – Commentators disagree in their understanding of the word:
  • The city Shiloh – Most of these commentators assume the word refers to a location, the city Shiloh. The Hoil Moshe thinks that the verse is saying that Yehuda, who had previously held leadership positions, will lead also in the conquest of Shiloh.37 Shadal agrees that the verse refers to Shiloh in the period of Yehoshua, but suggests that Yaakov is saying that even after the Conquest and division of the land in Shiloh, Yehuda's authority will still hold.38 Ibn Ezra and R"Y Bekhor Shor, on the other hand, propose that the verse means that Yehuda's leadership will reach its apex when Shiloh is destroyed39 and David begins his reign.40 Finally, Rashbam asserts that Yaakov is saying that kingship will not depart from Yehuda until Rechavam goes to the Shiloh area41 to be coronated.42
  • The prophet Achiyah who was from Shiloh – Chizkuni43 suggests that Shiloh refers to a person, the prophet Achiyah HaShiloni. Until his arrival and prophecy to Yarovam regarding the split of the kingdom, the rod will not depart from Yehuda, but afterwards it will.44
  • A mistake – According to Ibn Kaspi, "שִׁילֹה" means "his mistake".45 Yaakov is telling Yehuda that the rod of kingship will not depart until the mistake of Zidkiyahu, when he rebelled against Bavel, leading to the destruction of the first Temple.46
"וְלוֹ יִקְּהַת עַמִּים" – – 
  • Gather – According to Rashbam, R"Y Bekhor Shor and the Hoil Moshe the word "יִקְּהַת" means to gather.47 Rashbam relates it to all the people who gathered to crown Rechavam, whereas R"Y Bekhor Shor assumes it refers to those who anointed David.48 The Hoil Moshe, though, asserts that it refers to those who gathered around Yehuda to fight during the conquest.49
  • Listen – Ibn Ezra and Shadal says instead that "יִקְּהַת" means to listen and be obedient,50 and the verse foretells that all will respect and listen to Yehuda and David.

Not Speaking of Kingship

Yaakov is not discussing the monarchy at all, but rather the tribe of Yehuda's role in educating or judging the nation.

Exile and cessation of monarchy – According to this approach, the verse says nothing about the monarchy and Yaakov never promised Yehuda eternal kingship. The fact that there has not been a king from the Davidic line in centuries is thus not problematic.
"שֵׁבֶט" – According to this position, the staff is not a scepter of kings but the rod of education or judgment.52 The verse refers to the scribes who teach Torah and to the heads of the Sanhedrin.
"מְחֹקֵק" – The term is parallel to "שֵׁבֶט".‎53
"עַד" – Though none of these commentators address the meaning of the word explicitly, it seems that both Lekach Tov and HaRekhasim Levik'ah would understand the word as "until". Yaakov is telling Yehuda that his role as an educator will not cease until the coming of the Mashiach.54
"שִׁילֹה" – Both Lekach Tov and HaRekhasim Levik'ah understand שילה to refer to the Mashiach. Lekhach Tov revocalizes the word so that it reads "שַׁי לוֹ", i.e. the one to whom tribute belongs.55
"וְלוֹ יִקְּהַת עַמִּים" – Lekach Tov says this refers to the Mashiach's punishing and blunting the teeth of idolaters (related to הקהה), while HaRekhasim Levik'ah asserts that it speaks of his teaching them Torah.56