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| Pâ•qidꞋ Yi•rᵊmᵊyâhꞋ u |
This curse on ëÌÈðÀéÈäåÌ, a patrilineal ancestor of RibꞋi Yᵊho•shuꞋa,
is found in Yi•rᵊmᵊyâhꞋu 22.30:
"Thus says é‑‑ä, 'Write this man childless, an adult who shall not succeed in his days; because from his seed a man shall not succeed to sit on the bench of Dâ•widꞋ or ever rule in Yᵊhud•âhꞋ."
This curse is why the original Christians (followers of "the Apostle St. Paul" the Apostate) considered that they had no alternative but to insist that their developing idol-version of YeshꞋ"u, which they were syncretizing from their native Hellenist mythology, Zeus (= Deus), had to have been born of a virgin, supernaturally inseminated by the traditional Egyptian and Hellenist mythological doctrine of the mating of a mortal woman with deus (= theos = god), instead of by Yo•seiphꞋ – who descended through ëÌÈðÀéÈäåÌ.
King ëÌÈðÀéÈäåÌ, or éÀëÈðÀéÈä, both diminutives of éÀäåÉéÈëÄéï, was later Hellenized to:
Ιωακιμ (confused by Hellenists with his father, King éÀäåÉéÈ÷Äéí; e.g., LXX Ἱερεμίας 52.31) and,
primarily, Ιεχονιας (LXX Παραλειπομένων Β' 36.8,9
then Anglicized to "Coniah", "Jeconiah" and "Jehoiachin".
Ta•lᵊmudꞋ records (Ma•sëkꞋët Συνέδριον 37b-38a) that ëÌÈðÀéÈäåÌ, aka éÀëÈðÀéÈä — namely, éÀäåÉéÈëÄéï — made tᵊshuv•âhꞋ, thereby obtaining ki•purꞋ, removing the curse from his Davidic line.
According to Ta•lᵊmudꞋ (Ma•sëkꞋët Git•inꞋ 88a), the Beit Din hâ-Jâ•dolꞋ, fearing that Beit-Dâ•widꞋ might cease since the king was childless, succeeded in obtaining permission for his wife to live with him. ëÌÈðÀéÈäåÌ returned tᵊshuv•âhꞋ, keeping the mi•tzᵊw•otꞋ of marital purity during this time, as a result of which Tor•âhꞋ documents that he received ki•purꞋ and the curse was thereby averted (Yi•rᵊmᵊyâhꞋu 3.22 with Lev. R. 19.6). Yon•âhꞋ's prophecy to Ni•nᵊveih was later rescinded. Even the decree that none of his seed would sit on the seat of Dâ•widꞋ was repealed when his descendant, Zᵊru-Bâ•vël, was appointed leader of the returned exiles (documented proven in ËꞋzᵊr•â 3.2; Khaj•aiꞋ ha-Nâ•viꞋ 2.23 and Zᵊkhar•yâhꞋ chapters 3-4 (see also Ma•sëkꞋët Συνέδριον 37b-38a). The exile of Tzi•dᵊq•i•yâhꞋ while ëÌÈðÀéÈäåÌ was still alive was a merciful act, since it gave ëÌÈðÀéÈäåÌ the opportunity to teach him Tor•âhꞋ. (See also "Jehoiachin," Encyclopedia Judaica, 9.1318-19).
Tribal heritage is defined exclusively by patrilineal descent based on bᵊ-Mi•dᵊbarꞋ 1.18 ("by their fathers' houses").
The patrilineal descent of RibꞋi Yᵊho•shuꞋa, taken directly from the yo•khas•inꞋ, is preserved in NHM whose earliest extant source mss. date back to the 2nd-4th centuries C.E., from which time its authenticity was unchallenged.
Tor•âhꞋ = Judaic identity passes exclusively through the mother, based on ËꞋzᵊr•â 10.2-3 (offspring of non-Tor•âhꞋ = non-Judaic, wives cast out too). The matrilineal descent of RibꞋi Yᵊho•shuꞋa is preserved in NHM. whose earliest extant source mss. date back to the 2nd-4th centuries C.E., from which time its authenticity was unchallenged.
These two copies from the yo•khas•inꞋ are the only genealogies to survive Herod's destruction of the Davidic genealogies (documented by Africanus), thus remaining the sole extant legitimate genealogies of Dâ•widꞋ ha-MëlꞋëkh, quoted from the public yo•khas•inꞋ accepted by the Beit Din hâ-Jâ•dolꞋ. Any lesser authority was unacceptable; e.g. the yo•khas•inꞋ was proof for taxation, military service, to qualify for marriage, for legitimate Ko•heinꞋ genealogy (Nᵊkhëm•yâhꞋ 7.63; without which claimants were summarily disqualified, even from the Diaspora, cf. Jos., Apion, 1.7) and certainly the Mâ•shiꞋakh can be no exception. Further, the Sages ruled that such a disconnection is irreparably permanent forever, according to the rule that "a family once mixed up remains so" (Ma•sëkꞋët Qi•dush•inꞋ 70b).
This copy of the relevant section of the yo•khas•inꞋ proved, to the satisfaction of the Beit Din hâ-Jâ•dolꞋ (else it would have immediately repudiated and initiated legal action), that RibꞋi Yᵊho•shuꞋa was of the tribe of Yᵊhud•âhꞋ and the lineage of Dâ•widꞋ ha-MëlꞋëkh through ShᵊlomꞋoh ha-MëlꞋëkh, according to Shᵊmu•eilꞋ Beit 7.12-16. The early sections of NHM are corroborated by Di•vᵊr•eiꞋ-ha-Yâm•imꞋ ÂlꞋëph 3.11-12, 15, 16-17); Di•vᵊr•eiꞋ-ha-Yâm•imꞋ Beit 17.11-14; 22.9-10; 28.6-7 and Tᵊhil•imꞋ 89.20-38.
Significantly, because these two genealogies are the only surviving scientifically and archeologically credible extracts from the first century yo•khas•inꞋ of Beit-Dâ•widꞋ, to reject these only two extant legitimate genealogies makes any Mâ•shiꞋakh-candidate after 135 C.E. a complete impossibility – like most Jews today, ignorantly placing one's belief in a guaranteed never-to-come Mâ•shiꞋakh.
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