How Beautiful Upon The Mountains: Jewish Interpretations Of Isaiah 52

[volgadon]

http://calba-savua.b...ins-jewish.html

After Sunday School yesterday, I decided it would be interesting to do a series of posts on Jewish interpretations of Isaiah 52. Comments and discussion are most welcome! Walker Wright has already posted on both the Dead Sea Scrolls and LDS interpretations of the same chapter, so I'm going to refer people there rather than going over it again. Hopefully he'll even delurk a bit. http://walkstar.blog...adi-qumran.html

The first interpretation I'll discuss is less an interpretation than it is a use of Isa. 52:7. In the Babylonian Talmud there is a long list of various dream symbols and their range of meanings. A word on the psychology of dreams might be helpful. Carl Jung wrote that dream symbols, subliminal aspects of our daily lives, are "the almost invisible roots of our conscious thoughts." As a result, they play a crucial role in the interpretation of dreams. "That is why commonplace objects or ideas can assume such powerful psychic significance in a dream that we may awake seriously disturbed, in spite of having dreamed of nothing worse than a locked room or a missed train." Jung goes on to say that the reason dream symbols are so vivid is due to the dissimilarity between them and our conscious thoughts in which we "restrain ourselves within the limits of rational statements."[1]

Granted, my dream where I approached someone at night and began running past them as soon as I felt something wrong, too late though as a knife flashed in the dark, that dream disturbed me more than I ever was by any door, but Jung does have a point. Things we see in dreams can stand for something deeper. That being said, Trachtenberg, in his classic study of Jewish "magic," pointed out a different approach to dreams. I might as well mention that this approach is still favoured by many people around the world. Not everyone puts stock in Western psychological paradigms.

In the long pre-Freudian centuries, before the mystery of the dream was reduced to all too human terms, when men still listened for the voice of God in the still of the night, dreams played a greater role in shaping ideas and actions and careers than it is easy for us today to believe. If we have come to look upon these nocturnal visions as the products of experience, we have simply reversed the older, though not yet altogether discarded, view which made of them initiators of experience. The supernatural world communicated with man through the dream, and spoke words of counsel and command which he felt impelled to heed.[2]

There were many different approaches to dreams and their sources. Whether they be 1/60th of prophecy, or revelations to the soul in its nightly journey, dreams (though not all) were considered another form of interraction between this world and those beyond it, conveying information impacting the future.

Since unfavorable as well as favorable dreams come true, and the event therefore came to be regarded as the consequence of the dream, it was believed that if one could somehow nullify the dream itself in advance its effects would be obviated.[3]

Using much the same idea behind the Western scientific process, events were observed and the cause deduced from the effect. It seemed to work in many cases.

Once the dream has been experienced, however, other means must be adopted to forestall its consequences.[4]

Nothing, of course, is infallible. Very few people rely solely upon Plan A, without also having Plans B, C, and so on. Jewish dream interpreters had various methods in place for when the dream couldn't be avoided.

Still a third method is to recite, immediately upon waking, a Biblical verse suggested by the dream, which contains a promise of good.[5]

Here, then, is the talmudic passage.

One who dreams of a mountain should arise and recite, "How beautiful upon the mountains are the feet of the messenger of good tidings (Is. 52:7)," before he is overtaken by another verse, "For the mountains will I take up a weeping and wailing (Jer. 9:9)."[6]

This use of the Bible to ensure a favourable outcome to the future, not to mention that it also controls the negative outcome, underscores both the centrality and the power of the Bible in early Judaism. Howard Schwarz's Tree of Souls expands on those themes. The Torah not only was the means for creating the world, but sustains its very existence.

Thus not only was the Torah created prior to the creation of the world, it was the vessel by which the world was created. Thus the universe was created through the letters of the Torah. So too did God declare, at the time of man’s creation, that the world was created only for the sake of the Torah, and that as long as the Jewish people occupy themselves with the Torah, the world will continue to exist. But if the Jewish people abandon the Torah, God will return all of creation to a state of chaos.[7]

Perhaps unsurprisingly, this method of assigning biblical verses to symbols in order to affect a dream's outcome doesn't appear to be a part of Christian dream-lore. At least, I was unable to find anything similar.

The next post will be more "prophetic," that is, a midrash about Elijah's role as forerunner to the Messiah. Future posts will be on medieval and later biblical commentaries. When I say "later" I mean up to the 19th century, though if I find an interesting 20th century view I'll include it. Also, if anyone has a reference they would like to discuss, feel free to let me know. Don't be shy!

[1]Carl G. Jung, "Man and His Symbols," p. 43.

[2]Joshua Trachtenberg, "Jewish Magic and Superstition," p. 230.

[3]Ibid, p. 244.

[4]Ibid.

[5]Ibid, p. 245.

[6]Babylonian Talmud, t. Berachot 56b. Further examples of the positive verses are found on p. 245 of Trachtenberg. " If one dreams of a well, he should say, "And there Isaac's servants digged a well" (Gen. 26:25); of a river, "Behold I will extend peace to her like a river" (Is. 66:12); of a bird, "As birds flying so will the Lord of hosts protect Jerusalem" (Is. 31:5); of a dog, "Against any of the children of Israel shall not a dog whet his tongue" (Ex. 11:7); of a mountain, "How beautiful upon the mountains are the feet of the messenger of good tidings" (Is. 52:7); of a shofar, "In that day a great shofar shall be blown" (Is. 27:13); of a bullock, "His firstling bullock, majesty is his" (Deut. 33:17); of a lion, "The lion hath roared, who will not fear?" (Amos 3:8 ); of shaving, "Joseph shaved himself and changed his raiment and came in unto Pharaoh" (Gen. 41:14); and so on. "

[7]Howard Schwartz, "Tree of Souls," p. 249.

Edited May 15, 2012 by volgadon

[rameumptom]

Thanks, Volgadon. Always happy to hear new concepts and see old things in new ways.

[volgadon]

Thanks, Volgadon. Always happy to hear new concepts and see old things in new ways.

Thanks for the kind words. Focusing on the interpretation of a certain verses (or scriptural passage) is definitely a rewarding excersize, providing a way into a wide variety of thought.

[Hamilton Porter]

Bring this up again when we get to Isaiah 52 in the BOM in Gospel doctrine.

[volgadon]

Bring this up again when we get to Isaiah 52 in the BOM in Gospel doctrine.

Who do you think Abindai is, chopped liver?

I know, you really mean, bring it up again when we reach 3 Nephi 20.

[Hamilton Porter]

Who do you think Abindai is, chopped liver?

I know, you really mean, bring it up again when we reach 3 Nephi 20.

Dang we are behind. We have like 4 Stake conferences a year.

[volgadon]

Dang we are behind. We have like 4 Stake conferences a year.

When I was still in Israel we seemed to get through the material very quickly, maybe it had to do with the Saturday schedule, but probably because we held church meetings during General Conference. Different time zone.

[WalkerW]

Here is my blog post that Volgadon linked to (thanks for thinking it worthwhile):

This is the day of [peace about which God] spoke [of old through the words of Isa]iah the prophet, who said: Isa 52:7 "How beautiful upon the mountains are the feet of the messenger who announces peace, of the mess[enger of good who announces salvation], saying to Zion: 'your God [reigns']." Its interpetation: The mountains are the pro[phets ...] And the messenger is [the ano]inted of the spirit [mashiach haruach] about whom Dan[iel] spoke ["...until the time of (the/an) Anointed Prince [mashiach nagid] there will be seven weeks . . . after sixty-two weeks, (the/an) Anointed shall be cut off" Dan 9:25, 26 ]. [... and the messenger of] good who announces salv[ation] is the one about whom it is written that [he will send him Isa 61:2-3 "to comfo[rt the afflicted, to watch over the afflicted ones of Zion"]. "To comfo[rt the afflicted," its interpretation:] to instruct them in all the ages of the worl[d...] in truth. [...][...] it has been turned away from Belial and it [...] [...] in the judgments of God, as is written about him: Isa 52:7 "Saying to Zion: 'your God rules'." ["Zi]on" is [the congregation of all the sons of justice, those] who establish the covenant, those who avoid walking [on the pa]th of the people. "Your God" is [Melchizedek, who will fr]ee [them] from the hand of Belial. And as for what he said: Lev 25:9 "You shall blow the hor[n in every] land."

- 11QMelchizedek

Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God. For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed? Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed. And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! And O how beautiful upon the mountains were their feet! And again, how beautiful upon the mountains are the feet of those that are still publishing peace! And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever! And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people; For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, all mankind must have perished.

- Mosiah 15:11-19

In Abinadi's interpretation of Isaiah 52:7, we have the messenger portrayed as

1. The Messiah/Lord

2. The holy prophets

3. Those who hearken to the prophets and believe (i.e. covenant with) the Lord

In the Qumran version, we have

1. The messenger = The Anointed One/Messiah

2. The mountains = The prophets

3. Zion = Sons of justice; covenant people

All in all, not too shabby. And given the rather exalted status of Melchizedek in LDS scripture, I find it intriguing that the Qumran fragments identify him as a god.

Volgadon made an awesome connection between Isaiah and Abinadi in this thread.

I originally shared my connection between Abinadi and Qumran in this thread.

Edited June 9, 2012 by WalkerW

[WalkerW]

http://calba-savua.b...ins-jewish.html

After Sunday School yesterday, I decided it would be interesting to do a series of posts on Jewish interpretations of Isaiah 52. Comments and discussion are most welcome! Walker Wright has already posted on both the Dead Sea Scrolls and LDS interpretations of the same chapter, so I'm going to refer people there rather than going over it again. Hopefully he'll even delurk a bit. http://walkstar.blog...adi-qumran.html

The first interpretation I'll discuss is less an interpretation than it is a use of Isa. 52:7. In the Babylonian Talmud there is a long list of various dream symbols and their range of meanings. A word on the psychology of dreams might be helpful. Carl Jung wrote that dream symbols, subliminal aspects of our daily lives, are "the almost invisible roots of our conscious thoughts." As a result, they play a crucial role in the interpretation of dreams. "That is why commonplace objects or ideas can assume such powerful psychic significance in a dream that we may awake seriously disturbed, in spite of having dreamed of nothing worse than a locked room or a missed train." Jung goes on to say that the reason dream symbols are so vivid is due to the dissimilarity between them and our conscious thoughts in which we "restrain ourselves within the limits of rational statements."[1]

Granted, my dream where I approached someone at night and began running past them as soon as I felt something wrong, too late though as a knife flashed in the dark, that dream disturbed me more than I ever was by any door, but Jung does have a point. Things we see in dreams can stand for something deeper. That being said, Trachtenberg, in his classic study of Jewish "magic," pointed out a different approach to dreams. I might as well mention that this approach is still favoured by many people around the world. Not everyone puts stock in Western psychological paradigms.

There were many different approaches to dreams and their sources. Whether they be 1/60th of prophecy, or revelations to the soul in its nightly journey, dreams (though not all) were considered another form of interraction between this world and those beyond it, conveying information impacting the future.

Using much the same idea behind the Western scientific process, events were observed and the cause deduced from the effect. It seemed to work in many cases.

Nothing, of course, is infallible. Very few people rely solely upon Plan A, without also having Plans B, C, and so on. Jewish dream interpreters had various methods in place for when the dream couldn't be avoided.

Here, then, is the talmudic passage.

This use of the Bible to ensure a favourable outcome to the future, not to mention that it also controls the negative outcome, underscores both the centrality and the power of the Bible in early Judaism. Howard Schwarz's Tree of Souls expands on those themes. The Torah not only was the means for creating the world, but sustains its very existence.

Perhaps unsurprisingly, this method of assigning biblical verses to symbols in order to affect a dream's outcome doesn't appear to be a part of Christian dream-lore. At least, I was unable to find anything similar.

The next post will be more "prophetic," that is, a midrash about Elijah's role as forerunner to the Messiah. Future posts will be on medieval and later biblical commentaries. When I say "later" I mean up to the 19th century, though if I find an interesting 20th century view I'll include it. Also, if anyone has a reference they would like to discuss, feel free to let me know. Don't be shy!

[1]Carl G. Jung, "Man and His Symbols," p. 43.

[2]Joshua Trachtenberg, "Jewish Magic and Superstition," p. 230.

[3]Ibid, p. 244.

[4]Ibid.

[5]Ibid, p. 245.

[6]Babylonian Talmud, t. Berachot 56b. Further examples of the positive verses are found on p. 245 of Trachtenberg. " If one dreams of a well, he should say, "And there Isaac's servants digged a well" (Gen. 26:25); of a river, "Behold I will extend peace to her like a river" (Is. 66:12); of a bird, "As birds flying so will the Lord of hosts protect Jerusalem" (Is. 31:5); of a dog, "Against any of the children of Israel shall not a dog whet his tongue" (Ex. 11:7); of a mountain, "How beautiful upon the mountains are the feet of the messenger of good tidings" (Is. 52:7); of a shofar, "In that day a great shofar shall be blown" (Is. 27:13); of a bullock, "His firstling bullock, majesty is his" (Deut. 33:17); of a lion, "The lion hath roared, who will not fear?" (Amos 3:8 ); of shaving, "Joseph shaved himself and changed his raiment and came in unto Pharaoh" (Gen. 41:14); and so on. "

[7]Howard Schwartz, "Tree of Souls," p. 249.

I actually started reworking my Abinadi/Qumran post to include on my current blog, but grad school has kept me rather busy. This is the work time I've been online much in about 2 weeks.

[volgadon]

Volgadon made an awesome connection between Isaiah and Abinadi in this thread.

I've been meaning to revisit that. I think my connection stands, but a lot needs to be fine-tuned.