זכריה, פרק ט׳, פסוק ט׳

A joyous message of redemption is directed toward Jerusalem, the capital and seat of the kingdom [רד״ק, מלבי״ם]. The city is urged to break into immense shouts of joy over the unfolding miracles. Interestingly, the direct address to the "daughter" of Zion suggests a time so pure that women will be permitted to sing aloud; the overwhelming awe of God's presence during the redemption will eliminate any improper thoughts [חומת אנך]. The primary approach among commentators is that this prophecy announces the arrival of the Messianic King, as no leader during the Second Temple era ever achieved the global rule described here. While [אבן עזרא] notes opinions identifying this figure as Nehemiah or the Messiah son of Joseph, he personally suggests it refers to Judah the Maccabee, who began his campaign in poverty without horses before defeating the Greeks. However, [אברבנאל] firmly rejects this view, pointing out that Judah was never officially a king, did not rule over all the tribes, and certainly did not bring about global peace. Therefore, the prophecy must point to a future era and the ultimate Messiah.

This future king is fundamentally different from the rulers of the world. Rather than appearing with intimidating military might, he arrives defined by justice and humility. He is righteous in his deeds and ultimately successful in his battles [מצודת דוד, אברבנאל]. He will be saved from great troubles [ביאור שטיינזלץ], specifically the apocalyptic war of Gog and Magog [רד״ק]. Yet, his victory will not be the result of a massive army or military force. Instead, his salvation comes directly from God as a reward for his righteousness [מלבי״ם]. The defining trait of this leader is his profound humility. Although described with a term often associated with poverty, the consensus among commentators is that this does not imply material lack, but rather a modest, submissive, and unassuming nature, standing in stark contrast to the arrogance typical of ordinary kings.

This humility is vividly displayed by his choice to ride a young donkey rather than a majestic warhorse. The dual mention of the donkey and its young foal serves to emphasize this deliberate choice [רד״ק]. His mode of transport is not due to financial inability, for the entire world will be under his domain, but is rather a pure expression of modesty [רד״ק, מלבי״ם]. Furthermore, [אברבנאל] explains that since a nation naturally imitates its leaders, the king's decision to ride a donkey will inspire the people to abandon their warhorses and weaponry, ultimately ushering in an era of global peace and the end of warfare. At the same time, riding a young donkey was actually considered a symbol of honor and authority for leaders in ancient times [מלבי״ם].

The choice of the donkey also beautifully connects the ultimate future redemption to the great redemptions of the past. The arrival of the Messiah mirrors the journey of the first redeemer, Moses, who also rode a donkey when he returned to Egypt to save the Israelites [ביאור שטיינזלץ]. Expanding on this connection, [חומת אנך] shares a tradition that the Messiah's donkey is the very same historical animal ridden by Abraham on his way to the binding of Isaac, by Moses on his way to Egypt, and by the righteous Rabbi Pinchas ben Yair. This remarkable detail brings history full circle, linking the earliest acts of faith with the final, complete redemption.