19. not willing to make her a public example ― If a betrothed woman was found to be pregnant by someone other than her betrothed, it was considered adultery, which carried severe legal and social consequences, including public shaming or stoning (Deuteronomy 22:23-24). Since Joseph had only performed erusin with a na’arah, it would seem impossible for Mary to have conceived. To accuse her of adultery would involve a public accusation and trial which would expose Mary to community scrutiny and punishment.

put her away secretly ― Secret only in the sense of the public’s eye. The term ‘put away’ means to end the arrangement (typically through a divorce certificate), which must be done in the presence of two to three witnesses. This minimizes public knowledge. By opting for a quiet divorce, Joseph shows a desire to avoid a public scandal. If the child was suspected to not be his, then he is properly choosing a balance of justice and mercy – upholding legal propriety while mitigating harm to Mary.

❑ Judah suspected Tamar (daughter of a priest) of adultery and wanted to make her a public example. He later found out it was his own child. Joseph brings reconciliation to this. Joseph (from the tribe of Judah) suspects Mary (daughter of the Levitical priestly line) of adultery and does not want to make her a public example. He later found out it was his own child.

❑ Anyone who makes the accusation that their betrothed was not a halachic virgin would be subject to lashes and a fine – if he was wrong[1].

❑ Under mi’un, (refusal) one who is engaged under the age of 12 can walk away from the marriage with no questions asked, and there is no divorce certificate required[2]. The marriage is considered invalid from the start if the girl performs mi’un. She is free to marry anyone else without restrictions.
[1] Mishnah Ketubot 1:6, Babylonian Talmud Ketubot 46a-46b, Even HaEzer 68:1-3 [2] Yevamot 13:1, Yevamot 107a-109b, Even HaEzer 155.

After his mother, Mary, was engaged to Joseph ― Engaged is somewhat inaccurate but only for lack of a better translation. The Hebraic term is erusin which is a formal and legally binding agreement. Neither party can end this stage of marriage without a formal certificate of divorce (called a get) handed to the woman. Erusin is obtained in three ways and must include the intent of marriage;

· Ha’ara’ah: The beginning stages of consummation (foreplay or partial penetration – not to break the hymen)

· Kesef: handing the woman some money or something worth monetary value of at least a perutah (a very small amount).

· Shtar: handing the woman a written document stating erusin in the presence of witnesses.

before they came together ― The Greek term συνελθεῖν (came together) can imply physical cohabitation or coming together under one roof. It can be in reference to full consummation (full penetration), but the term does not always imply sexual relations.

Matthew is likely indicating that she has been obtained as a bride by Joseph through one of the acts of erusin, but the following pregnancy was before they lived together and had not yet completed the formal marriage ceremony (nisuin) which requires five things;

· Kesef: Value of a perutah

· Chuppah: Going under a canopy with the formal ceremony

· Yichud: Isolation after erusin

· Bi’ah HaMa’aseh: The completion of sexual intercourse with full penetration.

· Ketubah: Contract

she was found pregnant by the Holy Spirit ― This is in the likeness of Rachel and Joseph. Rachel’s womb was opened up by Hashem and she conceived Joseph[1]. Likewise, Mary being a young woman (almah or na’arah) with a womb not yet opened, had her womb opened and she conceived and gave birth to the one who would fulfill the role of Messiah of Joseph.

❑ This is in the likeness of Sarah and Isaac. For Sarah was advanced in age, but Hashem returned her youth to her and allowed her to become pregnant by the spirit[2]. In contrast, Mary was too youthful and not yet capable of conceiving as she was a na’arah (someone who is legally allowed to be married, but has minimal puberty signs) but had not yet had a menstrual cycle[3]. Hashem gave her the ability to be pregnant before signs of fertility were present, acting in a miraculous manner. Just as Isaac was a promised seed, so too is Messiah called the promised seed. Just as Sarah is the mother of a promised child, so too is Mary the mother of a promised child.

[1] Genesis 30:22 [2] Genesis 18:13-14, Galatians 4:28-30, Genesis Rabbah 53:9, Bava Metzia 87a [3] Even HaEzer 155, Ketubot 46a, Niddah 45b

Uzziah's reign began with military and economic success, akin to the Hasmonean dynasty's initial period of independence and religious revival. Jotham maintained stability and religious adherence, providing a period of relative peace. Herod the Great, while collaborating with Rome to maintain stability, also attempted to rebuild the Temple[1], paralleling Jotham's building projects, although Herod's motives were mixed and led to further unrest. Ahaz’s introduction of pagan practices and alliance with Assyria parallels the increasing influence of Roman pagan culture and governance over Judea. This led to significant spiritual decline and political turmoil, similar to Ahaz's reign. After the turmoil comes King Hezekiah paralleling Jesus’ ministry with the potential for Messiah. After Hezekiah, Manasseh introduced pagan traditions and practices back into the people who belonged to Hezekiah, mirroring the events of Christians after Jesus’ ministry[2]. The current generation in this light is akin to the age of Manasseh, in which the followers of his father (Hezekiah/Jesus) return to idolatry and pagan practices. However, there is hope for the Manasseh generation as they eventually will repent and remove all their foreign gods from their lives. They will travel to Jerusalem (ingathering of the exiles) and rejoice with all of Israel with the resuming of sacrifices in the messianic era[3]. After the repentance of Manasseh with the messianic age, the age of “Amon” is next which reverts Jesus’ people back into idolatry – but only for a short period of time as prophesied by John in Revelation[4].

But is there a cycle in which we see this play out in the more immediate future? What about the prophecies given to Netanyahu?
[1] Antiquities of the Jews (Book 15, XI & XIV) [2] Tertullian in De Idolotria, Jerome Epistle 109 - Letter to Vigilantius, Origen Contra Celsum VI XV [3] Ezekiel 34:18-27, Ezekiel 45:17, Isaiah 56:6-7, Pesachim 50a, Sanhedrin 91b, Midrash Tanchuma Tzav 14 [4] Revelation 20:7-10, Ezekiel 38-39, Sanhedrin 97b, Sanhedrin 99a, Midrash Tanchuma Korach 14, Zohar 1:119a

Another look at Rahab

Discussing the virgin birth issues and possibilities within halacha.

Discussion on the Virgin Birth