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  • From: Schmuel <schmuel AT escape.com>
  • To: b-hebrew AT lists.ibiblio.org
  • Subject: Re: [b-hebrew] Is 9:6 Mem clausum?
  • Date: Fri, 18 Mar 2005 10:21:38 -0500

Hi

Chris,
>> Could someone perhaps offer some ideas as to why the 'mem' in the
>> word for: 'increase' is written this way?

Schmuel
Hi Chris,

Here is discussion of traditional Jewish views on this final mem phenomenon.

While other views are of course worthy of consideration, the ancient
understandings
should of course be researched and considered. So I have extracted pretty
much the full complement of scholarship available on the Internet, to which
can be added this current thread :-)

You will see that the final mem is discussed in Midrash Ruth in the Talmud
and Yalkut Isaiah (early), and in Jewish mysticism in the Zohar and Bahir 84,
and in rabbinics by Radaq. (David Kimchi). The mem as representing the womb
is referenced in Sefer Yetzira 3:4, Bahir 85, Etz Chaim, Shaar HaYereach,
kabbalistic writings. It would be nice research project to pull out each of
these sections with quotes :-)

Apparently it is true that the Isaiah 9:6 closed mem was considered a special
phenomenon for interpretation by Rabbinical writers, enough so that an
interpretation was even offered in Midrash Ruth.

http://www.ramsheadpress.com/messiah/ch05.html#footnote12
The End of History­Messiah Conspiracy - Philip Moore

The closed mem .. is always used in the Bible at the end of a word. The only
exception, where it is placed in the middle of a word, is in a prophecy in
Isaiah which indicates the increase of the Messiah’s government. That word
hB;r"!oy´l; (lemarbe) meaning “to increase” should read hB;r"moy´l; with the
double underlined second letter (reading from right to left) of the word
open, not closed, as you see in the first example which appears in the Hebrew
Bible.

(Risto) Santala consults one of the ancient rabbinical commentaries, he
points out that: “The zohar (11) on the other hand decides that the closed
‘m’ refers to the fact that the Messiah will be born from a ‘closed womb’.
Risto Santala, The Messiah in the Old Testament in the Light of Rabbinical
Writings, p. 194.

Jewish Thought and Spirituality, Christian Influences in the Zohar - Yehudah
Liebes
(11) Israeli professor Yehudah Liebes mentions this closed mem in connection
with the ancient rabbinical literature and Christological combined
speculation. Delving a good bit deeper than Santala, he writes: “...the idea
of the Messiah who splits open the closed womb of the Shekhina signified by
the closed letter Mem developed in later Kabbalistic thinking­an idea which
had its beginnings in the Zohar, in which Midrashic, Kabbalistic and
Christological speculations were combined....This connection could easily
have been made by interpreting the word bara in Genesis 1:1 according to its
Aramaic rendering­son­especially if they utilized the statement of the rabbis
discussed previously: ‘In the beginning’ (i.e., the word bereshith) is also a
statement (by which God created the world).’ This interpretation would have
carried even more weight had Christians added to it the Talmudic passage
which designated the closed final mem as a ‘closed statement’ along with
their own understanding of this letter as representing the womb of the
virgin, as mentioned above....parallel to the Sifra di-Tseniutha’s ‘half a
statement’­born of a closed womb, albeit the Christological connection
between the closed mem as the womb and closed statement....After a lengthy
discourse on these ideas, Neckam substantiates them by interpreting the
various combinations of the Hebrew letters found in the word bereshith (in
the beginning): Ab (father), bar (son), esh (fire = Holy Spirit) and yesh
(existence). He even interprets the final letter Tav as signifying the cross,
among other things.” Yehudah Liebes, “Jewish Thought and Spirituality,
Christian Influences in the Zohar,” Immanuel, Winter 1983/84, © 1983, pp.
55-57, used by permission (note from Risto Santala's book)

========================================================

A discussion of whether this reflects " Christian Influences in the Zohar"
may be too far afield for this forum --- but it does sound like Yehudah
Liebes book would make a very interesting read.

=========================================================

Earlier is the Midrash Ruth reference, upon which the Zohar builds.

http://www.kolumbus.fi/hjussila/rsla/Nt/NT20.html
THE MESSIAH IN THE NEW TESTAMENT IN THE LIGHT OF RABBINICAL WRITINGS
- Risto Santala

In the same discussion we catch a glimpse of the esoteric "closed mem"
question: of Isaiah 9:7 (9:6 in Heb. OT):
"Of the increase of his government and peace there will be no end" --
le-Marbeh ha-Misrah . . .
Here the first 'm' is written in a way, which is actually the form known as
'closed' or 'final' mem, and which should appear in that form only at the end
of a word. The verse is thus said to apply to Hezekiah to whom the prophesied
child and Prince of Peace refer. The conversation concludes, however, that it
speaks of " the Messiah-king, upon whom will rest the Spirit of the Lord"
(Is.11:2). God wished to make Hezekiah the "Messiah", but the matter was
delayed, "therefore the mem was closed". The Zohar tradition sees in this a
hint that the Messiah foretold by Isaiah will be born from "a closed womb".
(Midrash Ruth, 5th parashah. )

Notice that this parallels the discussion of "that seed which comes from
another place".

A longer discussion is given at
http://www.kolumbus.fi/risto.santala/mr/Midrash_Ruth_scr.pdf
THE MIDRASH OF THE MESSIAH - Risto Santala

Some observe that l'marbeh (be increased) is written with a closed mem.(109)
p. 81
(109) According to Sanhedrin 94a God intended Hezekiah to be the Messiah, but
the closed mem teaches that he was shut out from that honour because he had
not sung God's praises.
In Midrash Ruth section VII,2 he is linked with "a closed mem".p. 145
Midrash Ruth then turns again to the secret of the Messiah. It takes up the
enigmatic words in Isaiah IX,6 -
"of the increase of his government there will be no end". And Midrash Ruth
remarks that "some observe that l'marbeh (of the increase) is written with a
closed mem". p. 161

VII,2 The secret of the "closed Mem", p.162
in the name of Rabbi Bar Qaparah:"The Holy One wished to make Hezekiah the
Messiah and
Sennacherib Gog and Magog. But the attribute of judgment pleaded against it,
and said, David the king of Israel repeated so many songs and praises, and
thou hast not made him the Messiah; and yet thou art thinking of making
Hezekiah the Messiah, for the sake so many miracles have been performed, and
who, nevertheless, has not repeated one song of praise! So that councel was
closed, and hence the closed mem." ( Sanhedrin 94,a and e.g. Yalkut Isaiah in
the corresponding context of Isaiah IX.)

..... In the Zohar there are at least six discussions about the closed mem.
They all are related to the story in Sanhedrin 94a about the Holy One, who
"wished to appoint Hezekiah as the Messiah". Four of them are bound to the
Song of Solomon IV,12, "A Garden locked is my sister, my bride; a garden
locked, a fountain sealed".

Would it point to the birth of the Messiah? The discussion about the closed
mem and the Messiah is
as we have seen essentially linked with the "locked garden and sealed
fountain" in the Song of Solomon. p. 164

The incontrovertible conclusion of the Sages is, that the word "the
increase" ( l'marbeh) is written with a closed mem and not a normal open one
because the (closed mem) here refers to the secret of the Messiah. The
tradition is recorded in the name of Rabbi Bar Qapparah, a citizen of
Sepphoris in Midrash Ruth, the pupil of Judah ha-nasi in the end of Tannaic
period. p. 257 (also p. 278 continues)

=====================================================================

We may consider these rabbinic interpretations as incorrect, or one may
disagree with the Christian interpretations of the rabbinics, but in any case
they should be mentioned as the most ancient theories to properly answer your
question.

=======================================================================

Here is one more modern Jewish discussion of the final mem in Isaiah.

http://www.kabbalaonline.org/Dailylife/familylife/Betrothal_Uniting_Two_Souls.asp
Ta'amei HaMitzvot and Shaar HaMitzvot by Rabbi Moshe Wisnefsky

Now, Leah is manifest in the dalet of the knot of the [head-]tefillin, and
Rachel is also manifest as a dalet. When they join together, they form the
closed mem of the word "to increase [lemarbeh] the reign." (Isaiah 9:6)
The final mem can be envisioned as two dalet's, one written normally and the
other upside down and backwards, forming the angular mirror-image of the
first one.
The final mem occurs in the middle of a word only once in the Bible, in the
verse, "To increase the reign and for peace without end over the throne of
David and his kingdom...." The word for "to increase" [le-marbeh] is spelled
lamed-[final] mem-reish-beit-hei.
[The final mem] is formed of two hinges and two doors. The two hinges are the
two yud's, i.e., the thorns in the backs of the dalet's, this being what
distinguishes the letter dalet from the letter reish.

Another easier-to-read summary is given by Daniel Botkin.

http://www.jewishroots.net/LIBRARY/Prophecy/Mystery%20of%20the%20closed%20Mem.htm
THE MYSTERY OF THE CLOSED MEM - Daniel Botkin

Rabbis associated the letter mem with the womb (Sefer Yetzira 3:4, Bahir 85,
Etz Chaim, Shaar HaYereach 3, p. 176). A closed mem is a closed womb; an open
mem is the womb opening to give birth (Bahir 84). .... the rabbis do not see
any hints of Miriam in Isaiah’s prophecy, but they are aware of this
mysterious closed mem and of its Messianic implications. The rabbis teach
that when it is time for the Redemption, the closed mem of Isaiah’s l’marbeh
will open for the coming of the Messiah (Radak, Isa. 9:6).

Daniel's conclusion - the Holy Spirit inspired Isaiah to break the rules of
Hebrew grammar and spelling :-)

Your mileage may vary.

Shalom,
Steven Avery
Queens, NY
http://groups.yahoo.com/group/Messianic_Apologetic/





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