Midrash su Zaccaria 9:9

And I have oxen. This implies that I have no need to fear you (he was thinking to himself), for now Joseph is born, who is called an ox, as is said: His firstling ox, majesty is his (Deut. 33:17). Asses. The word ass alludes to the Messiah the son of David, as it is said: Lowly and riding upon an ass (Zech. 9:9). Flocks refers to the merit of the tribes, whose descendants will be called flock, as is said: And ye My sheep, the flock of My pasture (Ezek. 34:31).

It is because of the reward given to those who devote themselves to the Torah that Isaiah declared: Happy are ye that sow beside all waters, that send forth freely the feet of the ox and the ass (ibid. 32:20). The words that sow beside all waters refer to those who devote themselves to the study of the Torah, which is compared to water, as it is said: Ho! Everyone that thirsteth, come ye for water (ibid. 55:1); the word ox alludes to the Messiah of the House of Joseph,⁷A descendant of the house of Joseph will precede the coming of the Davidic Messiah. Cf. B. Sukkah 52a. who is compared to an ox; and the ass refers to the Messiah of the House of David, for it is said of him: Lowly and riding upon an ass (Zech. 9:9).

“Let us exult and rejoice in you.” Ten expressions of joy are employed in Israel’s regard: Gila, sisa, simḥa, rina, pitzḥa, tzahala, alatza, elza, ḥedva, terua. Gila, “rejoice [gili] greatly, daughter of Zion” (Zechariah 9:9); sisa, “I will be gladdened [sos asis] in the Lord” (Isaiah 61:10); simḥa, “rejoice [simḥu] with Jerusalem” (Isaiah 66:10); rina, “sing [roni] and rejoice, daughter of Zion” (Zechariah 2:14); pitzḥa, “burst [pitzḥi] into song and rejoice” (Isaiah 54:1); tzahala, “shout [tzahali] and sing” (Isaiah 12:6); alatza, “my heart rejoices [alatz] in the Lord” (I Samuel 2:1); elza, “my heart exults [vaya’aloz], and with my song I give thanks to Him” (Psalms 28:7); ḥedva, “the children of Israel…performed [the dedication of this House of God with joy [beḥedva]]” (Ezra 6:16); terua, “shout with joy [hariu] to the Lord, all the earth” (Psalms 98:4), “shout [hariu] to God with a joyous voice” (Psalms 47:2). There are some who remove terua and insert ditza, just as you say: “Anguish rejoices [tadutz] before it” (Job 41:14); it dances like that mudfish.

Another matter, “let us exult and rejoice in you.” We learned there: If a man marries a woman and stays with her ten years and she has not given birth, he may not remain idle.¹⁷⁷He must take another wife in addition to or instead of the first wife in order to fulfill the mitzva of procreation. Rabbi Idi said: There was an incident involving a certain woman in Sidon who stayed with her husband ten years and did not give birth. They came to Rabbi Shimon bar Yoḥai and sought to separate from one another. He said to them: ‘By your lives, just as you came together with food and drink,¹⁷⁸At your wedding feast. so too, you shall separate only with food and drink.’ They followed his advice and made a celebration for themselves, made a great feast, and she got him to drink in excess.¹⁷⁹She hoped that he would agree to keep her as his wife even when he married another. When he was in good spirits, he said to her: ‘My daughter, see any good item that I have in the house, take it, and go to your father’s house.’ What did she do? After he fell asleep, she motioned to her servants and maidservants and said to them: ‘Carry him in his bed and take him to my father’s house.’ At midnight he awakened from his slumber after his wine had abated. He said to her: ‘My daughter, where am I?’ She said to him: ‘In my father’s house.’ He said to her: ‘What am I doing in your father’s house?’ She said to him: ‘Is this not what you said to me in the evening: See any good item that I have in the house, take it, and go to your father’s house? There is no item in this world better for me than you.’ They went to Rabbi Shimon ben Yoḥai and he stood and prayed for them and they were remembered,¹⁸⁰She conceived. to teach you that just as the Holy One blessed be He remembers the barren, so too, the righteous cause the barren to be remembered. And [additional] matters may be inferred a fortiori: If a flesh and blood [woman], because she said to another of flesh and blood ‘there is no item in this world better for me than you,’ was remembered, Israel, who are waiting for the salvation of the Holy One blessed be He every day, and say: ‘There is nothing good in the world other than You,’ all the more so. That is, “let us exult and rejoice in you.”
[This is analogous] to a noblewoman whose husband the king, her sons, and her sons-in-law went to a country overseas. [Her servants] told her: ‘Your sons have come [home].’ She said: ‘What do I care? Let my daughters-in-law rejoice.’ They said to her: ‘Your sons-in-law have come.’ She said: ‘What do I care? Let my daughters rejoice.’ They said to her: ‘Your husband the king has come.’ She said: ‘This is complete joy, joy compounded by joy.’ So too, in the future, the prophets will come and say to Jerusalem: “Your sons will come from afar” (Isaiah 60:4), and it will say to them: What do I care? “Your daughters are carried on the side” (Isaiah 60:4), and it will say to them: What do I care? When they say to it: “Behold, your king is coming to you, righteous and victorious” (Zechariah 9:9), it says: This is complete joy, as it is written: “Rejoice greatly, daughter of Zion, [behold your king is coming to you]” (Zechariah 9:9), and it is written: “Sing and rejoice, daughter of Zion [for behold I am coming]” (Zechariah 2:14). At that moment, it says: “I will be gladdened in the Lord, my soul will exult in my God” (Isaiah 61:10).

... Another explanation. “When the Lord, your God, expands your boundary…” (Deuteronomy 12:20) The Rabbis say: this is speaking of Jerusalem. Who is able to see the calm of Jerusalem when the Holy One expands it? R’ Shimon bar Nachman says: to what is this to be compared? To a country, etc. “And then the offerings of Judah and Jerusalem shall be pleasant to the Lord, as in the days of old and former years.” (Malachi 3:4) “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord, that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers-lest I come and smite the earth with utter destruction.” (Malachi 3:23-24) Behold I send My angel and he will clear the way before Me. And suddenly the Master whom you desire will come into His palace and the angel of the covenant whom you desire, behold he is coming says the Lord of Hosts. “Therefore, so said the Lord: 'I have returned to Jerusalem with mercy; My house shall be built there,' says the Lord of Hosts. 'And a plumb line shall be stretched out over Jerusalem.' Further, proclaim, saying: so said the Lord of Hosts, 'My cities shall yet spread out with prosperity, and the Lord shall yet console Zion and shall yet choose Jerusalem.'” (Zechariah 1:16-17) “Be exceedingly happy, O daughter of Zion; Shout, O daughter of Jerusalem. Behold! Your king shall come to you. He is just and victorious; humble, and riding a donkey and a foal, the offspring of she-donkeys.” (Zechariah 9:9)

(Gen. 32:5 [4]:) AND HE INSTRUCTED THEM, SAYING: THUS YOU SHALL SAY TO MY LORD ESAU. He called him MY LORD. Jeremiah has said (in Jer. 13:21): WHAT WILL YOU SAY WHEN HE SHALL APPOINT AS YOUR HEADS THOSE WHOM YOU HAD TAUGHT TO BE YOUR FRIENDS? R. Pinhas said: Antoninus gave Our Rabbi (Judah the Prince) the highest honors; but, when Our Rabbi sent me to him, he wrote him a letter and wrote in it: Your servant Judah asks about your welfare. But it displeased Antoninus, namely, that he called himself a servant. He said to him: Do not write again like this. Our Rabbi said to him: I write in such a way to you because I am no better than the patriarch Jacob. When he sent away to Esau, what did he say to him (according to Gen. 32:5 [4])? THUS SAYS YOUR SERVANT JACOB: I have not become an independent authority.¹⁶Gk.: authentes. (Ibid., cont.:) I LIVED WITH LABAN. Not one of the blessings with which your father blessed me has reached me.¹⁷Cf. Gen. R. 75:11. Your father blessed me (in Gen. 27:28): SO MAY GOD GIVE TO YOU OF THE DEW OF HEAVEN AND THE FAT PLACES OF THE EARTH; yet, I do not have one of them in hand. Rather (according to Gen. 32:6 [5]), I HAVE OX AND ASS, SHEEP, which are neither of the heavens nor of the earth. Do you hate me merely because of the blessings, [even though one has yet to reach me]? Did he have < only > one ox and one ass, in that it says (ibid.): I HAVE OX AND ASS … (in the singular)?¹⁸Cf. Gen. R. 75:6. R. Judah and R. Nehemiah differ. R. Judah says: It is a figure of speech, as in the case of one who says in a collective sense: Ass went; cock crowed.¹⁹This is the interpretation of modem translations. But R. Nehemiah said: < He spoke > to him, saying: Here am I, your servant Jacob, humbling myself before you. If you desire it, see, it is fine. But, if not, (ibid.:) I HAVE < AN > OX AND < AN > ASS < … >. [AN OX:] This is Joseph, as stated (of him in Deut. 33:17): LIKE A FIRSTLING OX HE HAS MAJESTY, < AND HIS HORNS ARE THE HORNS OF A WILD OX…. SUCH ARE THE MYRIADS OF EPHRAIM, AND SUCH ARE THE THOUSANDS OF MANASSEH >. There is an aggadic tradition that Esau will only fall at the hands of Rachel's children. Why? Because it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF YOUR FLOCK SHALL DRAG THEM AWAY. These < youngest > are the children of Rachel. (Gen. 32:6 [5], cont.:) AND < AN > ASS. This is the Messianic King, as stated (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION, SHOUT ALOUD, O DAUGHTER OF JERUSALEM; < behold your king comes > … HUMBLE AND RIDING UPON AN ASS. (Gen. 32:6 [5], cont.:) A FLOCK. This is Israel, as stated (in Ezek. 34:31): FOR YOU, MY FLOCK, THE FLOCK OF MY PASTURE, YOU ARE HUMANS. (Gen. 32:6 [5], cont.:) MALE AND FEMALE SLAVES. This < also > refers to Israel, about which it is stated (in Ps. 123:2): BEHOLD, AS THE EYES OF MALE SLAVES < LOOK TO THEIR MASTER'S HAND, AS THE EYES OF A FEMALE SLAVE TO THE EYES OF HER MISTRESS, SO DO OUR EYES LOOK TO THE LORD OUR GOD >….

“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9).
“What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’ What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10).
There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch? How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond. Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’
The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’ At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’⁸⁵Gentiles are not careful to refrain from eating this meat outside the home. That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.
What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away. Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two?⁸⁶It is in the plural. Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.⁸⁷It is without a yod. Although it is vocalized in the plural, it is written in the singular.
Rabbi Berekhya said in the name of Rabbi Yitzḥak:⁸⁸This is another exposition of the verse: “What was is what will be, and what was done is what will be done; and there is nothing new under the sun.” Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9). Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).

Another explanation of ass’s colt. Even upon a colt, the foal of asses (Zech. 9:9).

R. Alexandri said: "R. Joshua b. Levi raised the following contradiction: It is written: (Ib. 60, 22) "I, the Lord, will hasten it in its time." Hasten and in its time contradict each other, i.e., if they will be worthy, I will hasten it, and if not, they must wait till the appointed time will come." R. Alexandri said again: "R. Joshua b. Levi raised the following contradiction: It is written (Dan. 7, 13) Behold with the clouds of heaven came one like a son of man, … and it is also written: (Zech. 9, 9) Lowly, and riding upon an ass [hence he is poor]?" i.e., If they will be worthy, he will come with the clouds of heaven, and if not, he will come upon an ass." King Sabur said to Samuel: "You say that your Messiah will come upon an ass; let me send him the best horse of my stable." And he answered: "Do you possess a horse of a hundred colors as the ass of the Messiah?" R. Joshua b. Levi met Elijah standing at the entrance of the cave of R. Simon b. Jochai and asked him: "Will I have a share in the world to come?" And he answered: "If it will be the will of this Lord." R. Joshua b. Levi said: "I have seen two persons and the voice of the third have I heard." I then questioned them: 'When will the Messiah appear?' And they answered: 'Go and ask Messiah himself.' 'But where is he to be found?' 'At the gate of Rome.' 'And what is the sign [to recognize him]?' 'He goes among poor people afflicted with wounds. All the afflicted poor open the bandages of all their wounds, fix them and then dress them. And he opens one bandage, fixes the wound and dresses it, and then goes on to the next one, for the reason that when he might be called, there should be no delay [till all the wounds are dressed]. I went to him, and said: 'Peace be to thee, my master and teacher.' And he answered: 'Peace be with thee, bar Levi.' I asked him: 'When will the master appear?' He answered: 'This day.' I then went back to Elijah, and he questioned me as to what the Messiah said to me, and I told him that he said: 'Peace be with thee, bar Levi.' Elijah then said: 'I can assure you [now] of a share for thyself and for thy father in the world to come.' 'But he made a fool of me,' I said to Elijah, 'for he said that he will come this day.' And Elijah answered: 'The expression, this day, means as in (Ps. 95) Yea, this day, if you will hearken to his voice.' "

R. Simlai lectured: "What does the passage (Am. 5, 18) Woe unto you that long for the day of the Lord, mean? For what do you wish the day of the Lord? It is [one of] darkness and not of light. This might be likened unto a cock and a bat, which were waiting for daybreak. The cock said to the bat, 'I look out for the light, because the light is mine (I see it), but for what purpose do you wait for it?'" Ib. 33) And this is what a Sadducee said to R. Abahu: "When will your Messiah appear?" And he answered: "When your people will be surrounded with darkness." "Art thou trying to curse me?" asked the Sadducee. He answered: "No, it is written so (Isa. 60, 2) For behold, the darkness shall cover the earth, and a gross darkness the people; but over thee will shine forth the Lord, and His glory will be seen over thee?" We are taught in a Baraitha that R. Elazar says: "Forty years will be the Messianic period, as it is said (Ps. 95, 10) Forty years did I feel loathing on this generation." R. Elazar b. Azaryah says: "Seventy years, as it is said (Is. 23, 15) And it shall come to pass on that day that Tyre shall be forgotten for seventy years, like the days of one king; i.e., who is meant by the one king? The Messiah is meant." Rabbi, however, says: "It will continue for three generations," as it is said (Ps. 72, 5) They shall fear thee, as long as the sun shineth, and in the presence of the moon throughout all generations." R. Hillel, however, says: "Israel has no more Messiah to expect, for they have already enjoyed him in the days of Hezekiah." R. Joseph said: "May the Lord forgive R. Hillel [for his statement] for Hezekiah was there at the time of the first Temple, and Zacharyah, who prophesied at the time of the second Temple, said (Zech. 9, 9) Be exceedingly glad, O daughter of Zion; shout, O daughter of Jerusalem! Behold, thy king will come unto thee, righteous and victorious, lowly, and riding upon an ass, and upon a call the foal of a she-ass."

(Lev. 17:3-4:) “If any single person from the House of Israel slaughters […]. And does not bring it unto the entrance of the tent of meeting.” Isaiah has said (in Is. 66:3), “One who slaughters the bull slays a human.” Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, said, “Whoever sacrifices a bull apart from the tent of meeting is like one who slays a person, it is as though he has taken (shohet) a life. Thus it is stated (in Lev. 17:4), ‘bloodguilt shall be imputed to that man; he has shed blood.’ So whoever slaughters (shohet) at the tabernacle honors me, as stated (in Ps. 50:23), ‘Whoever sacrifices a thank offering honors Me.’ Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.), ‘and to the one who sets his way aright I will show the salvation of God.’” R. Abbahu said, “All salvation that comes to Israel is of the Holy One, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” R. Berekhyah the Priest beRabbi said, “See what is written (in Zech. 9:9), ‘Rejoice greatly, O daughter of Zion […]; behold your king comes to you righteous and saved.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11), ‘Say to the daughter of Zion, “Behold, your salvation is coming.”’ ‘Your savior’ is not written here, but ‘your salvation.’ He, as it were, is saved.” R. Meir said, (concerning Exod. 14:30), “’So the Lord saved (wywsh', voweled as wayyosha') Israel on that day’: the written text (ketiv) [reads] ‘so [the Lord] was saved (wywsh', voweled as wayyiwwasha').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate are you, O Israel; who is like you, a people saved through the Lord.’ ‘A people the Lord saved’ is not written here, but ‘a people saved through the Lord.’ It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So [it was] in the case of Israel. Through what were they redeemed? Through the Holy One, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, said to Israel, “In this world you are saved by means of flesh and blood: In Egypt by means of Moses and Aaron; in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise through the Judges. But because they were flesh and blood, you again became enslaved. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17), ‘Israel has been saved by the Lord with an everlasting salvation.’”⁸¹Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

(Lev. 17:3–4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING < TO OFFER IT AS A SACRIFICE >…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner.⁹³Tanh., Lev. 6:12. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED < …; > BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.] The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15–16): I WILL BE WITH HIM IN DISTRESS […, AND SHOW HIM MY SALVATION]. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; < therefore > (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2–3 [1–2]) < GIVE EAR, O SHEPHERD OF ISRAEL,… > AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION…; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS AND SAVED.⁹⁴A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. < The active voice, > "saving" is not written here, but < the passive > SAVED.⁹⁵Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. "Your savior" is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled as wayyiwwasha') < ON THAT DAY WITH ISRAEL>.⁹⁶Above, 6:13; below, Numb. 1:10; and the notes in both places. When Israel, as it were, was redeemed, < the Holy One > was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU, A PEOPLE [SAVED THROUGH THE LORD]. "A people the Lord saved" is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So < it was > in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath,⁹⁷According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines. and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.⁹⁸Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

Abraham rose up early in the morning, and he took with him Ishmael, and Eliezer, and Isaac his son, and he saddled the ass. Upon this ass did Abraham ride. This was the ass, the offspring of that ass which was created during the twilight, as it is said, "And Abraham rose early in the morning, and saddled his ass" (Gen. 22:8). The same ass was also ridden upon by Moses when he came to Egypt, as it is said, "And Moses took his wife and his sons, and set them upon the ass" (Ex. 4:20). This || same ass will be ridden upon in the future by the Son of David, as it is said, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and saved; lowly, and riding upon an ass, even upon a colt, the foal of an ass" (Zech. 9:9).

He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped” (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6).

..."Until he comes to Shiloh" - the one to whom the kingdom is his (shelo); "and to him will be a gathering of peoples" - the one to whom the nations of the world will stream, as it is stated (Isaiah 11:10), "the stock of Jesse that has remained standing shall become a standard to peoples—nations shall seek his counsel"...