to whom he subordinates himself in almost servile fashion. It was the distinct casuistic form of Rab.
Theology, built around emphasis on achievement in the religious thought of developed Judaism, which
created the pre-requisites for attributing a value of its own to human authority which previously was entirely
unknown in Israel and Judaism. Since the Rabbi‘s knowledge gives him direct access to the Scriptures which
facilitates right hearing and right understanding, he becomes a kind of mediator between the talmidim and
the Torah. To listen to the Scriptures without the guidance of a teacher is something to be avoided at all
costs (cf. B. Berakoth 47b). la‘mad and manthano‘ still mean to learn, to occupy oneself with the Torah in
order to discover God‘s will in it. But now learning is determined by the authority of the teacher and his
interpretation of the Torah—not by a personal and, as far as possible, unbiased study of the Torah.
Therefore learning means primarily that the talmid appropriates the knowledge of his teacher and examines it
critically by comparing it against the Torah. Only one who had studied and served under a ha‘k + a‘m (a
Jewish scholar) for an extensive period, and had thus concluded his essential study, could later become a
ha‘k + a‘m with authority to teach his own tradition in his own school. The pupil-teacher relationship of Rab.
Jud, in contradistinction to the OT, thus became an important institution for detailed study of the Torah‖
(D. Müller, New International Dictionary of New Testament Theology, I, pp. 485-486.)
21:2-7 Thy King cometh unto thee, meek, and sitting upon an ass...―(2) Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a
colt with her: loose them, and bring them unto me. (3) And if any man say ought unto you, ye shall say, The
Lord hath need of them; and straightway he will send them. (4) All this was done, that it might be fulfilled
which was spoken by the prophet, saying, (5) Tell ye the daughter of Sion, Behold, thy King cometh unto
thee, meek, and sitting upon an ass, and a colt the foal of an ass. (6) And the disciples went, and did as
Jesus commanded them, (7) And brought the ass, and the colt, and put on them their clothes, and they set
him thereon.‖
From the Hebrew Scriptures:―Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he
is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.‖ (Zech 9:9)
From the Rabbinic Writings:―Exult vehemently, O assemblage of Zion, and exult O assemblage of Jerusalem; Behold, thy King cometh
unto thee, just himself and a Saviour, humble, riding on an ass, and a foal, and the young of an ass.‖
(Jonathan ben Uzziel)
―This is the Messiah our Righteousness. But is it not written of the Messiah, "Lowly, riding upon an ass?"
Yes, but this shows he will come in humility, and not in pride upon horses.‖ (Saadiah Gaon on Daniel 7:17)
―R. Berekiah said in the name of R. Isaac: As the first redeemer was, so shall the latter Redeemer be. What
is stated of the former redeemer? And Moses took his wife, and his sons, and set them upon an ass (Ex. 16,
4). Similarly will it be with the latter Redeemer [Messiah], as it is stated, Lowly and riding upon an ass.‖
(Midrash Rabbah, Ecclesiastes 1. 9, 1)
One of the problems posed by the Tenakh's prophecies regarding the Messiah is that He would arrive both
on the back of a donkey as well as in the clouds of glory. As it did not seem possible for one person to fulfill
both prophecies, there developed a theory that if the people were righteous, Messiah would come on the
clouds; if they were not, He would arrive on a donkey:
Talmud, Sanhedrin 98a: ―R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. It is written, in its
time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it! — If they are worthy, I will
hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Joshua opposed two verses: it is written,
And behold, one like the son of man came with the clouds of heaven whilst [elsewhere] it is written, [behold,
thy king cometh unto thee...] lowly, and riding upon an ass! — If they are meritorious, [he will come] with the
clouds of heaven; if not, lowly and riding upon an ass.‖
However, even the Talmudists recognised that Scripture did not truly offer an "if-or" option; hence, the idea of
two Messiahs came into being. The first, Messiah ben Joseph would be more of the humble, suffering
servant. He would, in fact, be killed. The second, Messiah ben David, would come to avenge the death of
Messiah ben Joseph and usher in the Millennial Kingdom.
21:8 Others cut down branches from the trees, and strawed them in the way