Jeremiah 33.

15-26
15 In those days, and at that time, will I cause a shoot of righteousness to grow up unto David; and he
shall execute justice and righteousness in the land.
16 In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name whereby
she shall be called, the LORD is our righteousness. {S}
17 For thus saith the LORD: There shall not be cut off unto David a man to sit upon the throne of the
house of Israel;
18 neither shall there be cut off unto the priests the Levites a man before Me to offer burnt-offerings,
and to burn meal-offerings, and to do sacrifice continually. {P}
19And the word of the LORD came unto Jeremiah, saying:
20 Thus saith the LORD: If ye can break My covenant with the day,
and My covenant with the night, so that there should not be day and night in their season;
21 Then may also My covenant be broken with David My servant, that he should not have a son to
reign upon his throne; and with the Levites the priests, My ministers.
22 As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply
the seed of David My servant, and the Levites that minister unto Me. {S}
23 And the word of the LORD came to Jeremiah, saying:
24 'Considerest thou not what this people have spoken, saying: The two families which the LORD did
choose, He hath cast them off? and they contemn My people, that they should be no more a nation
before them. {S}
25 Thus saith the LORD: If My covenant be not with day and night, if I have not appointed the
ordinances of heaven and earth;
26 then will I also cast away the seed of Jacob, and of David My servant, so that I will not take of his
seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return,
and will have compassion on them.' {P}
How are we to understand the passage of Jeremiah? It clearly speaks of a) David, b) a man, c) a
righteous shoot, d) a son, e) his seed, and, f) rulers (plural) ruling over the House of Israel. If the
passage is understood within the context of the verses preceding 15-26, which speak of the sheep
dwelling in all the cities of Israel, then we must understand the resolution to this question to mean that
David is the Shepard of Israel for flocks do not dwell in cities.
The preceding verses speak of "a habitation of shepherds causing their flocks to lie down (12) and the
flocks again pass under the hands of him that counts them,..." (13)
Rambam clearly states when the era of Moshiach comes, do not expect that the natural order of the
world will change, but that things will continue as they have. He relates that the passage in Isaiah 11.6
is a metaphore for the political change that will occur - the lamb, like the calf will dwell safely with the
wolf and lion. Israel is the lamb, the calf is the nation which has willingly served HaShem and the
wolves are those who have been their enemies. Nachmanides however believes Isaiah to take the Isaiah
passage to be literal and states that all animals will be domesticated and sweet-tempered.
To understand the era of the Moshiach, we must look to what Jeremiah says elsewhere about David:
23.5 "Behold, the days come, saith the LORD, that I will raise unto David a righteous shoot, and he
shall reign as king and prosper, and shall execute justice and righteousness in the land."
This passuk reads in part, in the Hebrew קי¸ ד¸צ ח¸מ_צ ד¸ו¸ד_ל י¸ת מ¸ק_ה¸ו vahaqimoti l'David zehmach
tzedek. Yet there is a perplexing passage of intrigue, 2 Samuel 14.14 wherein the pretending "widow"
says to King David (concerning his son Absalom): "For we must needs die, and are as water spilt on the
ground, which cannot be gathered up again; neither doth God respect any person; but let him devise
means, that he that is banished be not an outcast from him." The Hebrew text reads, in part:
- תומ נ תומ י כ
So what these two text are alluding to is both death and resurrection! The phonetics of both Jeremiah
23.5 and 2 Samuel 14.14 say "ki-mot" the former with the prefixes and suffixes. Solomon uses the
word in Mishley (Proverbs) 10.20 kimat (with a tet) as "little worth" and the targum translates it as "a
wound." Proverbs, A. Elzas, Headmaster, Leeds Hebrew School. Charles Goodal, JW Bean & Son, and
of the Translator. London: Trubner & Co., Paternoster Row, 1871, Page 23, n20.
In Menorah Journal, (Vol. 8-9); the word Kimot is used as wailing elegies, lamenting the holy-ones, by
wandering, landless slaves. Intercollegiate Menorah Association, 1922. Page 218.
In Alfonso X of Castile, the learned king, 1221-1284: an international symposium, Harvard University,
17 November 1984, Francisco Márquez Villanueva, Carlos Alberto Vega, Page 61, 1990 - Snippet view
Its mode, makam nawa, was also indicated. Here, its Hebrew text is given in a schematic form: Yemay
hdrpi ahavtani*0 atal bevor netashtani. a, a Ana hish u-sameheni, dodi kimot enitani. x, a Shakanta
bizvul evita, b tdk quehal am z6 qanita, ...

In Jeremiah 30.9 the Prophet clearly says of David, HaShem will raise him up! Ezekiel 34.23 refers to
David as HaShem's Shepherd and Servant even as does Jeremiah 30.9.
Ezekiel 34.23 "And I will set up one shepherd over them, and he shall feed them, even My servant
David; he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and
My servant David prince among them; I the LORD have spoken." (JPS 1914) Here, the Prophets
clearly identify David as servant, shepherd and prince in the era of the Covenant of Peace!
This "transformation of David as Prince" nullifies the concept of David or one of David's offspring as
King. What this means is that HASHEM is King. HaShem is given rightful place in the hearts and
minds of HaSHEM'S children. For in this era of the resurrection, there will be no need for "kings" or
for Israel to be like the nations around them who needed a king (military ruler) to go out to and come in
from battle. ("They [the non-Jewish nations] shall learn war no more...." Isaiah 2.4)
Tehillim 78.71 "from tending the sheep to be the shepherd of His people Jacob, of Israel His
Inheritance." Compare 1 Chronicles 11.2, Ezekiel 37.24, 44.1-3, 45.7-8.
In Ezekiel 46:18, we find, "Moreover the prince shall not take of the people’s inheritance by
oppression, to thrust them out of their possession; but he shall give his sons inheritance out of his own
possession: that my people be not scattered every man from his possession." This prince shall have
sons. The same prince Jeremiah says will have seed or off-spring as rulers.
JPS translates Tehillim 90.15 Kimot (kaf, yud, mem, vav, tav; the full spelling) as "afflictions." The
preceding verse: "O satisfy us in the morning with Thy mercy; that we may rejoice and be glad all our
days." The "morning" and "all our days" must include the era of Moshiach, the morning of the
Resurrection of all the dead wherein the dead will be "glad all our days" because we are "satisfied with
HaShem's Mercy!" See for example, Page 329, Comparative Studies in Biblical and Ancient Oriental
Literature, Samuel E Loewenstamm, Verlag Butzon & Bercker, 1980.
In sum, we must understand the word Kimot as, "like death" or sleeping in the dust, as nothing but a
temporal "wound" as it were. For an essential feature of Judaism is the hope of resurrection.

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